The History of Java, v. 1-2

CHAPTER XI.

About a year after the establishment of the chief authority at Demák, the Sultan, accompanied by the different heads of the Mahomedan worship, visited Sheik Mulána Ibrahim at Chéribon. On this occasion, the chiefs were distributed over different quarters appropriated for them, in the vicinity of Palimánan, and the places where they resided still bear their respective names.

Kábu Kanigára, the chief of Pájang, second son of Andáya Níngrat by one of the daughters of Browijáya and the princess of Chámpa, was put to death, although he had embraced the Mahomedan religion, for refusing to acknowledge the supremacy of Sultan Demák, by presenting himself at court when required. The following is the account of this transaction, as given by the native writers.

"The Pangéran Kúdus then departed alone, and having entered the dálam was observed by a female attendant of the chief, who demanded his name and errand; to which he replied, that he should have the honour to make himself known to her master. The female observed that the prince was ill, and in mourning for the death of one of his best friends, Kiái Gédé Tingkir. Pangéran Kúdus then desired her to tell her master that he was a messenger from the Almighty, who brought good tidings. Having thus obtained admittance to the chief, he informed him that he was commissioned to require his immediate attendance at Demák, and in case of refusal to put him to death. But Kábu Kanigára still persisted in his refusal, and delivered his kris into the hands of the Pangéran, who immediately wounded him in the arm, of which he shortly expired. He had however previously stipulated, that as his wife was pregnant, the circumstances of his death should be kept secret from her, and that her life should be preserved. The widow shortly after quitted the dálam, and found an asylum with the widow of Kiái Gédé Tingkir, where she was delivered of a son, destined to perform a conspicuous part in the transactions of those days."

Panambáhan Jimbua reigned according to some twelve, and according to others nine years after the fall of Majapáhit. He had several children, one of whom, named Pangéran Sábrang Lor, succeeded him as sultan of Demák: another, named Niái Bintára, was married to Mulána Ibrahim of Chéribon, who was in consequence honoured with the title of Panambáhan Makdum Játi.

Panambáhan Jimbun is represented as having resided in a small unadorned dwelling, while the principal buildings at Demák were constructed by Pangéran Kúdus, who had married the daughter of Húsen, and being entrusted with the highest offices, was considered as the second person in the state.

Pangéran Sábrang Lor, who succeeded his father in 1409, after a reign of less than two years, died of an inflammation of the lungs, and was succeeded, in 1412, by his brother, named Pangéran Tranggána, the third sultan of Demák.

On the inauguration of Pangéran Tranggána, he received the benediction of Panambáhan Mákdum Játi, and Pangéran Kúdus was appointed high priest. Two krises and a bádi bádi were made by the celebrated smith named Súra, from the iron wand which was supposed to have wrought miracles in the Majapáhit war. One of them was presented to the new sultan, and became a royal pusáka; the other was delivered to the Pangéran of Kúdus, with the appointment of Susúnan Pangúhu, or high priest. The bádi bádi was sent to Súnan Bónang.

Before the year 1421, the whole island of Java had submitted to the authority of Pangéran Tranggána, the chiefs of the several provinces, from Bantam to Balambángan, presenting themselves at his court, and universal tranquillity was restored. The Mahomedan religion was now firmly established throughout the island: the mosque was completed, and treaties of amity and peace were concluded with the princes of Borneo, Palémbang, Báli, Singapúra, Indragírí, and other states of the Archipelago, which had become independent of Javan authority after the fall of Majapáhit.

This prince is represented to have been an intelligent, good, and virtuous man, and to have enforced the strictest obedience to the laws. Under his superintendence was composed a work, entitled Jáya Langkára, in which the principles of the Mahomedan law and precepts were blended with the ancient instructions of the country, and thus rendered agreeable to the people.

It is related, that on the occasion of the assemblage of the different chiefs at the funeral of the deceased Sultan, and the inauguration of Bangéran Tranggánaa, a dreadful storm arose, with much thunder and lightning, when a youth, named Jáka Siséla (the son of Browijáya by Búdan Kajáwan, who had been delivered over to the superintendent of his sáwah or rice fields) going out of the mosque to observe the weather, saw a meteoric stone fall on the ground beside him, without doing him harm. This stone he carried to the Súnan Kali Jága, who declared it to be an omen prophetic of much good to the youth. After thanks were returned to the Almighty for having averted the danger from the mosque, a sketch was made of the stone, which is still exhibited on the door facing the north. This youth Siséla failing in an endeavour to become chief of the sultan's guards, and afterwards in an attempt upon the prince's life, was obliged to fly from the capital.

It is necessary here to advert to Jáka Tingkír, the offspring of Kábu Kanigára, a chief who had been put to death by order of the first sultan of Demák. It having been foretold that he would one day become sovereign of Java, he was taken by his mother to Demák in his eleventh year, where he soon found means to ingratiate himself with the Sultan, who gave him the name of Pánji Mas, and caused him to be instructed in the Mahomedan religion and in the precepts of Jáya Langkára, appointed him to the command of the body guard consisting of eight hundred men, and afterwards, in the year 1449, gave him his daughter in marriage, with the administration of the province of Pájang, where, with the permission of the Sultan, he built a kráton; but afterwards having put to death a person who had arrived from the Kedú, applying for an appointment in the body guard, he was banished to the forests. During his exile he visited a village named Bányu-bíru, near the Solo river, where he was instructed by a Pandíta how to conduct himself for the future, the holy man predicting, at the same time, that he would become sovereign of Java and hold his court at Pájang.

Several exploits against alligators are recorded of him; and the opinion that no descendant of the princes of Pájang need fear injury from these animals is so prevalent, that it is not unusual for a Javan of the present day, seeing himself in danger from one of them, to exclaim aloud that he belongs to that family.

Not long after the return of Pánji Mas, the island of Java was again formed into two separate and independent governments, corresponding with the former limits of Majapáhit and Pajajaran. The eastern provinces remained subject to the Sultan of Demák, and the western were ceded in perpetuity to Mulána Ibrahim, with the title of Sultan. To both sultans was reserved the right of dividing their lands on their demise among their children, as they might think proper. The Súnan Káli Jága obtained as an hereditary property, free from all kinds of requisitions, the small district of Adilángu, in the province of Demák, where he was afterwards buried.

From this period until the death of the Sultan of Demák, the eastern provinces enjoyed the most undisturbed tranquillity; but the Sultan of Chéribon found some difficulty in establishing his authority over the western people, and in converting them, particularly those of Bantam, to the Mahomedan faith.

The Sultan of Demák, besides several natural children, had two sons and four daughters. Of these daughters one was married to a Madurese prince, who resided at Lampung; another, Balíga, to a son of the Sultan of Chéribon, who was the chief of Bantám; a third to Ráden Pánji, who after the return of the Sultan from Chéribon was appointed chief of Pájang péng'ging; and the fourth to the son of Pángéran Kedíri, who was chief of Japára.

Pangéran Tranggána, the third Sultan of Demák, died in the year 1461, having previously made a division of his dominions among his children.

His eldest son, Aria Ráng'ga, was appointed Sultan of Prawáta, to which was annexed all the land to the eastward along the Solo river, as far as Surabáya, together with Demák and Semárang. His son-in-law, Pangéran Hadíri, was made Súnan of the Kali Niámat, and possessed all the districts of Japári, Páti, Rémbang, and Jawána. The Adipáti of Pájang Péng'ging (Ráden Pánji) received the title of Brébo Páti of Pajang and of Matárem, with the lands attached to it. His son, Mas Timor, was appointed Adipátí, with the lands of Kedú and Bágalen. His son-in-law, the prince of Madúra, was made chief of Madúra, Suménap, Sedáyu, Grésik, Surabáya, and Pasúruan. His youngest son, Ráden Panángsang, was appointed chief of Jípang.

The Sultan of Chéribon, better known by the name of Súnan Gúnung Játi, died in 1428, at an advanced age, leaving three sons by his wife, the princess of Demák, and one son and a daughter by a concubine. His eldest son, Hásen, succeeded him as Sultan of Chéribon and of the provinces lying between the Chi-tárum river and Túgu, and stretching in a southern direction to the Kéndang hills, so as to include all the Priáng'en districts and lands lying to the east of the Chi-tárum. From this prince are descended the present Sultans of Chéribon. To his second son, Baradin, he left the kingdom of Bantam, which extended westward from the river of Táng'ran, to the south-east part of Sumátra, including all the islands in the straits of Súnda. From him are descended the present kings of Bantam. His third son, named Chenámpui, died when young, and was buried at Mándu in Chéribon. To his natural son, Káli Játan, he assigned the lands lying between the Chitárem and Tang'ran rivers, which had formerly formed part of Chéribon and Bantam. This prince assumed the title of Raja of Jokárta or Jákatra, fixing his capital near the kámpung of that name, where he and his descendants continued to reign, until they were expelled, in the year 1619 of the Christian era, by the Dutch, who established on its ruins the modern Batavia, the capital of their possessions in the East Indies.

The tomb of the Susúnan Gúnung Játi, situated on the mount so called, at a short distance from the present town of Chéribon, is still an object of the highest veneration and respect.

Thus was the ancient empire of Java divided under no less than eight separate and independent governments. Bantam, Jokárta, Chéribon, Prawáta, Kaliniámat, Pajang Kedú, and Madúra; the several chiefs of which, in general, either assumed the title of Kiái Gédé or Sultan, or the more religious distinction of Súnan.

In about a year after the death of the Sultan Tranggána, the country of Pájang rose to considerable importance; its chief, on account of his possessing the regalia of state, being considered as the first in rank of the several princes in the eastern districts. Hatred, envy, and ambition, however, soon inflamed the breasts of the different princes of Java. The most ambitious among them, and the first who disturbed the peace of the country, was the Adipáti of Jípang, Ráden Panángang. The history proceeds thus:

"The Adipáti of Jípang, by the advice of Súnan Kúdus, dispatched one of his body guard, named Rákut, to Sultan Prawáta, with orders to watch an opportunity and assassinate him. On the arrival of Rákut, it happened that the Sultan was labouring under an indisposition; but when he was sufficiently recovered, he went one evening after prayers, and sat down at the second gate of the dálam, his wife standing behind and holding his head, accompanied only by some female attendants. At that moment, Rákut went up to him, and declared his commission; to which the Sultan replied, 'I am aware that my time is come; execute your orders, but do not hurt any one but me.' Upon this, Rákut drew his kris and stabbed him; after which, retreating a few steps, it occurred to him that the chief might not be actually dead; and returning with an intention of completing his purpose, he missed his aim, and struck the wife. The prince observing this, immediately threw his kris at the assassin, which, striking him in the leg, threw him on the ground, where he was soon dispatched by the people, who were assembled by the cries of the women."

The prince and his wife soon after died of their wounds, and left their dominions and property to their brother, the Súnan Káli Niámat, with authority to administer the same until their son, Aria Pangíri, should come of age. Both the prince and his wife were interred in the burial place of their ancestors at Demák; and the provinces of Prawáta thus became incorporated with those of Káli Niámat.

The Súnan Káli Niámat immediately went to Kúdus, and demanded that justice and condign punishment should be inflicted on the persons concerned in this murder; and the Súnan Kúdus, expressing great indignation at the act, promised compliance; but the Sunan, while returning to Káli Niámat, was murdered on the road by persons in the pay of the Adipáti of Jípang. This prince, having thus far succeeded in his designs, then plotted the death of the chief of Pájang, hoping by that means to remove the only obstacle to his obtaining the supreme authority in the eastern districts of Java. The assassins, however, whom he employed for this latter purpose were not equally successful. They found the prince at midnight in an inner apartment, sleeping among his wives: but while approaching him to execute their design, one of them happened to tread upon a woman, whose shriek awoke the prince. He demanded the reason of their visit, and promised them pardon, on their confessing by whom they were employed: they disclosed the whole, and obtained pardon with their dismissal. Thus disappointed in his scheme, the Súnan Kúdus invited the chief Patéh of Pájang to visit Kúdus, and assembled as many religious people as possible, in the hope that an opportunity might be afforded of assassinating him when off his guard; but a letter arriving at this period from the Sultan of Chéribon, upon whose protection the widow of the Súnan Káli Niámat had thrown herself, in which the Sultan declared that he should hold the Súnan Kúdus responsible for the discovery of the murderers, the intended assassination was deferred.

The chief of Pájang having communicated with his sister, the widow of Súnan Káli Niámat, who had made a vow never to rest or to leave her home until the death of her husband, brother, and sister, should be avenged, informed his Panambáhan, that if they could find a suitable opportunity to take revenge on Ráden Penánsang, they had his full consent. The meeting which took place between the parties is thus described.

"After having laid the troops in ambush, the chiefs of Pájang crossed the river, and seizing one of the grass-cutters belonging to Ráden Penánsang they cut off a piece of his right ear, and told him to go to his master with a letter, which they hung about his neck, containing a challenge from the prince of Pájang; they then returned to their own camp. In the meanwhile the grass-cutter running with a great noise to the quarters of Ráden Penánsang, who happened to be at dinner, delivered the message.

"At this summons the Ráden came forth in a great rage, and ordering his horse and spear, galloped down to the river side, and called upon the prince to come over to him; but the chief of Pájang answered, that if he was the man of courage he pretended to be, he would himself cross to the side he occupied. The Ráden, accompanied by two Panakawans only, then crossed the river, and inquiring for his opponent, was informed that he remained in his póndok, and had sent his son to fight in his room, and would only appear in the event of his being conquered. Ráden Penánsang then said with a contemptuous smile, 'Is the Brébo Patéh afraid, that he sends me a child with whom he knows I will not fight? I will teach him something. Go, child, and call your father.' He then amused himself galloping about, until one of the chiefs of Pájang let loose a number of mares, on which his horse became unmanageable, and he was thrown, and killed on the spot. Túmung'gung Matáok, his principal chief, now crossed the river with all his followers; but they were soon overpowered, and the Tumúng'gung being slain, his head was stuck upon a pole by the river side."

From this period the provinces of Jípang became subject to the chief of Pájang; and his sister at Kali Niamat, being informed of this success by Panambáhan expressed her readiness to fulfil a promise which she had made, of conferring upon him all her lands and property, Panambáhan declined accepting this offer, alleging that he had only obeyed the orders of his sovereign. He however received from her, on this occasion, two pusáka rings, in one of which was set a large diamond, in the other a ruby, which had formerly belonged to the house of Majapáhit.

The spoil taken in the war was then divided according to usage, and to Panambáhan was assigned a population of eighteen hundred working men in the district of Mentáuk, afterwards called Matárem. The lands of Káli Niámat were left in the possession of his sister, and those of Demák restored to his nephew. Aria Pangiri received the title of Sultan of Demák.

The province of Mentáuk or Matárem, at that period did not contain more than three hundred villages, scattered in different parts of the country. On the arrival of Panambáhan near Brambánan, he was received by the Súnan Adi Jága, who would not allow him to perform the usual ceremony of kissing his feet, thus by implication predicting the future greatness of his descendants. At Páser Gédé, then a wilderness, Panambáhan was duly installed, under the title of Kiái Gédé Matárem.

When the government of Kiái Gédé Matárem was fully established, he was desirous of obtaining his son from the prince Pájang, who had retained him as an adopted child, and feared to part with him, in consequence of the prophecy of which he was aware, predicting the future greatness of the descendants of Jáka Sisíla; but on the entreaties of the Súnan Káli Jaga, he consented to part with him, under a stipulation, upon oath, from Panambáhan, that he would not undertake any thing prejudicial to him during his lifetime.

In the year 1490, the chief of Pájang, from religious motives, paid a visit to Súnan Gíri, accompanied by Kiái Gédé Matárem, and a numerous retinue of chiefs and priests. He was mounted on an elephant, and assumed all the pomp which had been customary with the sultans of Bintára. On this occasion he was formally installed as sultan, in the presence of the chiefs of the eastern provinces. The Súnan Gíri, at the same time, noticing Kiái Gédé Matárem, and being informed of his descent, declared that his family would one day rule all Java, and urged the Sultan of Pájang to protect and befriend him. It was during this visit that the Sultan of Pájang gave orders for digging the extensive fish-ponds which are now preserved at Grésik for the Ikan Bándang.

On the return of Kiái Gédé Matárem to his capital, he called together his relations, and recommended to their kindness the forty friends who had accompanied him on his first coming to Matárem, and their descendants, enjoining them, on no account whatever, to shed their blood, whatever crime they might commit, but if necessary, to punish them in some other way. To this they most solemnly bound themselves; and from this period, strangling is said to have been introduced as a capital punishment among the Javans.

His son, now called Mas Anghebái Súta Wijáya, had an amour with the grand-daughter of Sheik Wáli ben Húsen, who was intended to become one of the concubines of Sultan Pájang. Upon her becoming pregnant, he fled first to Chéribon, where he implored protection from the Sultan, but to no purpose, and afterwards towards Luánu, where collecting the rabble of the country, he commenced hostilities against the chief. The Sultan of Pájang, however, at length offering him a pardon, on condition of his marrying the girl, he returned, and was again received into favour; but not before he had reduced the chief of Luánu to submission, and rendered that province tributary to Matárem.

The chiefs of Surabáya, Grésik, Sidáyu, Túban, Wirasába, Pranarága, Kedíri, Mádion, Blóra, Jípang, and Pasurúan, declared themselves independent of the prince of Madúra, and elected Pánji Wíría Kráma, the Adipáti of Surabáya, who acted as Widána to Sultan Pájang, to be their chief. About the same time, Sánta Gúná, the chief of east Balambángan, with the assistance of auxiliaries from Báli and Celebes, again reduced the western districts of that province under his authority, subduing the principality of Panarúkan and expelling the prince and his followers.

Kiái Gédé Matárem died in the year 1497, after having, by his mild and equitable administration, converted the province of Matárem, from a wilderness into a fertile and populous country, and induced many of the surrounding districts voluntarily to submit to his authority.

The relations of the deceased appearing at the court of the Sultan of Pájang, he appointed his son, Anghebái Súta Wijáya, to succeed him as chief of Matárem, conferring upon him, at the same time, the command of all the troops of the empire, under the title of Kiái Gédé Agung Senapáti Ingalága, commonly distinguished by the single title of Senapáti, enjoining him annually to present himself at his court on the feast of Múlut.

It is noticed, that at this period the island was frequented by Portuguese and other European navigators, who had established factories at Bantam.

The ambition of the court of Matárem being kept alive by various predictions, dreams, and enchantments, by which Senapàti was promised the assistance of Kiái Gédé Laut Kidúl the goddess of the great South Sea, who declared herself wedded to him, he was instigated to build an extensive kráton on the spot where his dálam then stood.

He now placed guards at the limits of his territories, burnt some of the adjacent villages, and assumed an attitude of complete independence, subjecting by degrees many of the neighbouring districts. Ambassadors were immediately sent from Pájang to demand an explanation. They were in the first instance duped by the flattering manner in which they were received; but afterwards discovering the real state of affairs, and reporting it to the Sultan their master, he is represented as having called his son before him, and having said, "the will of Providence rules all events. Senapáti will not, during my life, commence hostilities against me, but after my death he will render you subject to him. Yield to his power, on which depends your happiness and that of your descendants." At length, however, the chiefs of Túban and Demák, apprehensive of the growing power of Matárem, prevailed upon him first to banish the Tumung'gung Pájang, as the instigator of this feud, and afterwards to send a considerable force against Matárem. The Tumung'gung, however, was rescued by forty chosen men dispatched by Senapáti, and a stratagem induced the forces of Pájang to retreat. The Pájang forces consisted of five thousand men, commanded by the Sultan's son: those of Senapáti did not exceed eight hundred. The latter seeing that it was rash to risk an engagement against such a superiority of numbers, particularly as the few troops he had raised on the emergency were altogether unexperienced and undisciplined, while those of Pajáng were in the highest order, halted at a short distance from Brambánan, where the enemy's forces were encamped. During the night he burned all the villages in the vicinity, and set fire to the reeds and long grass at some distance from Brambánan, and to the rear of the enemy's camp, by which means he persuaded them that the Matárem forces had taken their departure, in order to obtain Pájang by surprize.

During the succeeding night there was a heavy thunder storm, and on the following morning the mountain Merbábu burst with a dreadful explosion, throwing out ashes and large stones; the rivers overflowed their banks and inundated the low country, occasioning great confusion and destruction in the Pájang camp, and inducing the commander to retreat with his army forthwith to Pájang. Halting at the village Tumpáit, situated near Kárbu Súru, he visited the tomb of the Pangéran of that name, who was descended from Abdálah, the eldest son of Ráden Pátah. Here the sultan is said to have been informed of a prophecy which foretold the immediate downfall of Pájang, and to have fainted and fallen from his elephant in consequence.

Senapáti immediately bent his course to Pájang, where the sultan was again willing to receive him as his adopted son, and to pardon his past conduct; but a youth in the retinue of Senapáti, after first proposing to assassinate the sultan, a proposition to which Senapáti refused to listen, at last of his own accord succeeded in administering poison to him, of which he died. This happened, however, after the return of Senapáti to Matárem.

Being summoned by Ráden Benáwa, son of the deceased, Senapáti immediately repaired to Pájang, where he found already assembled Pangéran Kúdus and the principal chiefs of the country, who after the funeral proceeded to the election of a new sultan. Senapáti was for investing the son of the deceased with the authority enjoyed by his father, but the Súnan Kúdus, who though he had been the cause of his son's death, still breathed vengeance against the Pájang family, for the ignominious manner in which the punishment was carried into effect, opposed this nomination, and favouring the pretensions of Sultan Démak, that chief was duly proclaimed Sultan of Pájang, Ráden Benáwa being appointed chief of Jípang. From this period the different states which had acknowledged the supremacy of Pájang successively broke off from their allegiance.

The new Sultan of Pájang commenced his career by removing from office most of the Pájang chiefs, and replacing them by his adherents from Demák, which occasioned a general discontent. At last Ráden Benáwa, who was not inclined quietly to submit to the loss of his kingdom, succeeded in inducing Senapáti openly to adopt his cause, and join the forces which he could himself send from Jípang and the discontents of Pájang.

Senapáti accordingly marched against Pájang, and an engagement taking place, most of the troops deserted the sultan's cause, and the remainder, who continued faithful, were soon put to flight. Ráden Benáwa, alarmed at a dream, in which he heard a voice saying, "Every thing in life has a beginning and an end, all worldly greatness is vanity, and no man can call himself happy until his death; do you always bear this in mind:" withdrew, and having followed the course of the Sólo river down to Grésik, proceeded thence to Kendál, where he attracted many followers by his irreproachable conduct. At last he settled on the mountain Parákan, where he was buried.

Senapáti, after this success, proceeded to carry the kráton by assault, and having entered the front gateway, the wife of the sultan came forth, entreating that her husband's life might be spared; but Senapáti reminding her that he was the friend of her father, and had nothing to fear, desired her instantly to produce her husband, which being complied with, he informed the sultan that the people of Pájang being displeased with him he could no longer remain sovereign, but that he and his followers might return to Demák as soon as they pleased, the sovereignty being now conferred on Ráden Benáwa.

Search was made for Ráden Benáwa without effect, but that chief was duly proclaimed as sultan, and the brother of Senapáti appointed to administer the country until his arrival.

The retreat of Ráden Benáwa being at length discovered, and that chief declining to accept the government of Pájang, his brother, Pangéran Gája Búmi, was appointed sultan in his room. The latter shortly after died, and was succeeded by the son of Benáwa, Ráden Sidawíni, on whom the title of Pangéran Pájang was conferred.

As soon as order was again restored, Senapáti returned to Matárem, carrying with him the saddle called gatáya, the head-dress called máchang gúguh, and a set of gámelan called sekar dalíma, which he had taken at the assault of Pájang, as trophies of his victory, together with the cannon called niái stómi, and all the insignia and ornaments of royalty, which had descended for the most part from the princes of Pajajáran and Majapáhit, and which are still preserved in the regalia of the princes of Java.

Senapáti, in consequence of these arrangements and the possession of the regalia, transferred the seat of empire to Matárem, and lost no time in raising his family to the highest dignities. Assuming himself the title of sultan, he elevated his nephews to the rank of Pangérans.

His ambitious views being now so far realized, he consulted the Súnan Gíri, wishing to obtain his opinion, whether the time for the complete fulfilment of the prophecy was not arrived. The Súnan replied, that if the Sultan of Matárem wished to be sovereign of the whole island of Java, it was essential that he should, in the first instance, bring the eastern provinces under subjection. In consequence of this reply, the sultan immediately collected his troops, trained them to the use of arms and regular discipline, and in the month of mohárem marched eastward.

The Adipáti of Surabáya, who had held the supreme authority over all the eastern districts, as Widána to the sultan of Pájang, no sooner heard of these preparations, than he directed all the subordinate chiefs with their forces to assemble at Jípang, there to await the arrival of the army from Matárem; but at the moment when a general engagement was about to take place between the two armies, an open letter was delivered to both chiefs from the Súnan Gíri, requesting them to desist, and proposing an arrangement, by which the eastern provinces were to become subject to Matárem, but to continue under the immediate administration of the Adipáti. This arrangement was agreed to by both parties, but the Adipati soon repented of it, who in consequence was preparing for hostilities, when an open rapture was again averted by the interference of the Súnan Gíri; but soon after being joined by the forces of Pranarága and Madion, the Adipáti assembled his troops and marched to invade Matárem.

Senapáti no sooner heard of these hostile preparations, and that the Adipáti was levying the revenue of Pájang, than accompanied by his uncle, Kiái Gédé Páti, he marched towards Madion, and obtained possession of the dálam, the chief having previously fled with his son to Surabáya, leaving behind him a daughter whom Senapáti married. His uncle, displeased at his conduct, returned to Páti; but Senapáti prosecuted his march towards Pasúruan, with an intention to render himself master of that province.

The chief of Pasúruan was inclined to surrender at discretion, but was dissuaded from doing so by his Páteh. One day when Senapáti accompanied by only forty men of his body-guard, was reconnoitering the enemy's camp, he met the Páteh, who had come out with a similar intention, when a skirmish taking place, the Páteh was wounded by a lance and fell to the ground. The sultan lifting him up and placing him on a mare, sent him back to the chief, with a letter tied round his neck. The chief no sooner saw him in this disgraceful predicament, than he repented of having taken his advice, and ordering his head to be immediately severed from his body, sent it to Senapáti in token of submission.

After this Senapáti returned to Matárem, where he married one of his daughters to the son of the late chief of Madion, and appointed him chief of Jipang.

Súra Manggála, a chief of Kedíri, was now willing to submit to the authority of Matárem, but Senapáti returned no other answer to his messenger, than that it was his intention to march at the next mohárem, when it would be the duty of Súra Manggála to surrender that province. Accordingly, in the month of mohárem, an army proceeded against Kedíri: the Matárem forces were successful, and the chief and his three brothers submitted. Senapáti was so pleased with the conduct of Súra Mang'gála on this occasion, that he appointed him to the command of the Matárem troops.

This chief, better known by the name of Senapáti Bálek, served the sultan of Matárem with great ability and fidelity. He gained numerous victories, brought all the western provinces, as far as Chéribon, to acknowledge the supremacy of Matárem, limiting the authority of that chief within the rivers of Losári and Indramáyu. He is said to have removed the mud wall which surrounded the kráton of Matárem, and built in its stead a strong wall of stone. He was at last killed in a desperate engagement with the eastern people, which took place in Pájang, in which however the Matárem troops were successful.

Shortly after the death of this chief, Senapáti received intelligence of hostile preparations against Matárem being made by his uncle, Kiái Gédé Páti. He accordingly proceeded to meet him, accompanied by all his sons and a numerous army. After a long and a desperate action, the Matárem forces were again successful, and the sultan returned to Matárem, with the wives, children, and all the valuables of his uncle.

His son, Pangéran Séda Krápiak, being wounded on this occasion, the sultan published a proclamation, declaring that prince to be his successor after his death, by the title of Panambahan Senapáti.

The continued opposition of the eastern people, however, and the revolt of Kedíri and Pasúruan, obliged him again to take the field, when finding the numbers and strength of the enemy far superior to his own, he conducted an able but slow retreat to his capital, and during the whole course of his reign found it impracticable to subject these provinces to his authority. To the provinces, however, of Matárem, Bágelen, Bányumas, Pájang and Jípang, which descended to him from his father, he added those of Páti, Kúdus, Semáráng, Kendál, and Kaliwúng'u.

The days of Sénapati, the founder of the Matárem empire, and of the dynasty which still retains a nominal rule on Java, were now brought to a close, after a reign of continued warfare. As the founder of the last native empire on Java, his memory is naturally held in high estimation; but he is also respected for the discipline he introduced into his army, and the valour, ability, and noble-mindedness which he displayed throughout. With the Javans he is considered as another Alexander, and he is the first in their modern history who is considered to have understood the art of war.

He was succeeded, in the year 1524, by his son, since called Séda Krápiak, from the place of his interment, but who during his reign, bore the title of Panambáhan Senapáti. The succession was, however, opposed by his elder brother, Pangéran Púger, who did not attend to kiss the sovereign's feet, as customary, on the day following his installation. This chief proceeding to hostilities, was soon taken prisoner near Ungárang. He was banished to Kúdus, and his minister was put to death, which offended one of his younger brothers, Jajarága, so much, that he instantly quitted Matárem and proceeded to Pranarága, of which province he had formerly been appointed chief, with an intention of stirring up a rebellion in the distant provinces; but the sultan obtaining information of it, secured his person and banished him also. He was shortly afterwards pardoned and permitted to return.

It was during this reign that the Dutch and English first visited Java.

This prince reduced the provinces of Madion and Pranarága, and built a palace, the walls of which are still standing at Krapiak, a place at the foot of a range of hills lying along the South Sea, a short distance from Matárem. He died after a reign of twelve years, esteemed on account of the general tranquillity which prevailed after the firm establishment of his government.

He was succeeded by his eldest son, named Panambáhan Merta Púra, in the year 1540; but this prince not being able to conduct the government, on account of his infirm state of health, or more probably removed by the intrigues of his family, who declared him to be insane, made way for his younger brother, who was raised to the throne in the following year.

This prince, distinguished by the title of Agung, or the great, commenced a flourishing reign by a signal victory over the Surabáyan and Madurese forces, by which he brought the eastern provinces of Málang, Untung, Jápan, Wirasába, Pasúruan and Surabáya, under subjection; and following up his success, subdued all the eastern provinces, as far as Balambángan. Dissensions arising at this period between the people of Bantam and those of the Súnda districts, the chief of Súmedang applied to Matárem for assistance; and being invested by the sultan with the chief authority over those districts, soon brought the whole of the western chiefs, alarmed at the approach of Matárem arms, to acknowledge his supremacy. A force was now sent to Madúra, and that island being conquered was united to his dominion, which then extended through all Java and Madúra. An enemy, more powerful than any with whom he had been accustomed to contend, and destined to strip his posterity of all but the semblance of sovereignty, now appeared. The Dutch, availing themselves of the divisions and convulsions by which the empire had been previously distracted, had established themselves at Jákatra.

On their first arrival at Bantam, the prince of that country was absent on an expedition against Palémbang, which country, as well as a great part of the north and west coast of Sumatra, was then subject to his sway. They found the influence of the Portuguese, who had previously established a factory there, on the decline, and with little difficulty entered into a treaty with the chief, on whom the administration of the country was provisionally conferred during the absence of the prince. By this treaty, the contracting parties agreed to trade honestly and fairly with each other, and to afford mutual assistance in case of being attacked by an enemy.

Complaints, however, were soon made of the high tone which the Dutch assumed, and of the insolence of their menaces. Hostilities ensued, and according to the Dutch account, upwards of a hundred of the natives were killed or wounded. The consequence was, that they were obliged to quit Bantam. Touching at Jákatra, Japára, Túban, and Sidáyu, they had an affair with the Madurese, but ill calculated to make an impression in their favour. The prince of that country, anxious to pay his respects to the Europeans, requested, through his interpreter, to be permitted to visit the principal person among them, and an arrangement was accordingly made that he should be received on board a particular ship. As the prince left the shore with his suite, accompanied by their women and children, the Hollanders became alarmed at the appearance of so numerous an assemblage, and observing that they did not appear to be proceeding direct to the ship pointed out for their reception, discharged three guns. The terror occasioned by the report threw the procession into the utmost confusion, all the people in the boats falling as if killed. The crews of the other European vessels taking these guns as a signal for action, threw themselves with such impetuosity upon the native boats, that out of this numerous assemblage only twenty-one are said to have escaped. Among the slain was the prince, and his interpreter or high priest, and their bodies, as soon as discovered, were thrown with indignity into the sea.

It is remarkable, that the leading traits which distinguish the subsequent administration of the Dutch on Java (a haughty assumption of superiority, for the purpose of overawing the credulous simplicity of the natives, and a most extraordinary timidity, which led them to suspect treachery and danger, in quarters where they were least to be apprehended) were manifested in their earliest transactions in this quarter. On their first arrival at Bantam, we find the clerks of their trading vessels styling themselves captains; and such was the state and consequence assumed by Houtman, the chief of the expedition, who took the title of Captain Major, that a Portuguese, who had known him before, asked him significantly if he had been created a duke since he last saw him. The murder of the unfortunate prince of Madúra and his followers (for it can be called by no other term) was as detestable and unjustifiable as the subsequent massacre of the unfortunate and unoffending Chinese in the streets of Batavia. In neither case was there a plea to palliate the crying guilt, but such a degree of danger, as the basest cowardice could alone be sensible of.

This aggression did not pass unpunished, for the Dutch Admiral having allowed some of his men to land near Arosbáya, then the capital of the island, they were seized by the Madurese, and their enlargement was not effected without the loss of many lives and the payment of a liberal ransom.

Bantam was already a place of considerable trade: Chinese, Arabs, Persians, Moors, Turks, Malabars, Peguans, and in a word, merchants from all nations were established there. The principal produce for the European market was pepper. With this province the Dutch renewed their commerce in the year 1598 A.D., and four years afterwards they obtained permission to establish a factory there. In the following year, accordingly, they erected a permanent building, and formed a commercial establishment. At this time they had granted passes to the vessels belonging to the chief of Túban; and, in 1609, they left an agent at Grésik. A second treaty was now entered into with the king of Bantam, in which the States General stipulated to assist him against foreign invaders, particularly Spaniards and Portuguese; and the king on his side agreed to make over to the Dutch a good and strong fort, a free trade, and security for their persons and property, without paying any duties or taxes, and to allow no other European nation to trade or reside in his territories. The Dutch observing the serious differences which occurred among the chiefs of Bantam during the minority of the sovereign, made overtures, in the same year, to the prince of Jákatra, and removed to that province soon after.

In 1612, a convention was entered into between them and the prince of Jákatra, by which a free trade was allowed to them, together with an eligible place to reside at; both parties contracting to assist each other in war on the territory of Jákatra. It was moreover stipulated, that all goods should pay duty, except such as were imported in Dutch ships, or Chinese junks; and that the prince should prohibit the Spaniards and Portuguese from trading with his dominions.

On the 19th January, 1619, a further treaty was made with the same prince, confirming the former contracts, and stipulating that the fort should remain in its present state until the arrival of the Governor General, and that the English should be obliged to build their factory, and the other nations their houses, at a certain distance from the fort; but on the 1st of February following, in consequence of the success of the English, who had espoused the cause of the native chiefs, we find a convention entered into by the prince of Jákatra, the commanding officer of the English, and the commandant of the Dutch fort, by which the latter promised to deliver over the fort to the English, and the treasure, merchandize, &c. to the prince: the English agreeing to furnish the Dutch garrison with a ship and a safe conduct for six months.

On the 11th March, a contract was entered into between the king of Bantam and the commissioners of the Dutch Company, still in the fort of Jákatra, whereby the former promised to protect the Dutch against all hostile attempts, and to permit the re-establishment of a free trade on its former footing. The Dutch, on their part, agreed to keep the fort in good order, and to abandon the same on the arrival of their ships, when they would also deliver to the king (in return for the protection he afforded them) one-fourth of the Company's property, and one-half of the ordnance, &c.

In consequence, however, of the arrival of reinforcements from Europe, under Koen, and of the political understanding which then existed between the English and Dutch nations, the Dutch still maintained their ground, and in the month of August following laid the foundation of their establishment at Jákatra on an extensive scale. They had previously, in the years 1618 and 1619, plundered and laid in ashes the town of Japára, because the chief of that province had, in the former year, taken possession of the factory, made prisoners of the Dutch, and sent them into the interior.

The Javan historians considering the Dutch in the light of other foreign nations, who were in the habit of trading to the sea coasts, do not furnish us with any information concerning the disputes which took place at Bantam, or in the first instance at Jákatra. Even in their accounts of the occasion of the first hostilities which took place with the sultan of Matárem, they convey rather a notion of what is the general impression regarding the first establishment of the Dutch, than any particulars calculated to throw light on the history of that period. "The Dutch," say they, "before they arrived at Jákatra, had formed an alliance with the sultan of Bantam. They subsequently treated with the English, and with Pangéran Jokárta; but in a short time they found the way to play off a foul stratagem on the latter. In the first place, when they wished to ascertain the strength and resources of Jákatra, they landed like máta-mátas (peons or messengers), the captain of the ship disguising himself with a turban, and accompanying several Khójas (a term by which the natives of the Coromandel coast are distinguished). When he had made his observations, he entered upon trade, offering however much better terms than were just, and making more presents than were necessary. A friendship thus took place between him and the prince: when this friendship was established, the captain informed the prince that his ship wanted repair; and the prince, at his request, allowed the vessel to be brought up the river. There the captain knocked out the planks of the bottom and sunk the vessel, to obtain a pretence for farther delay, and then requested a very small piece of ground, on which he might build a shed, to store the sails and other property, while endeavours should be made to raise the vessel. This request was also complied with. The captain then made a wall or mound of mud, so that nobody could know what he was doing, and in the mean time courted the friendship of the prince. He afterwards waited on the prince, and requested as much more land as could be covered by a buffalo's hide, on which he might build a small póndok. This being complied with, he cut the hide into strips, and claimed all the land he could enclose with them. To this also the prince, after some hesitation, consented. The captain then went on with his buildings, engaging that he would pay all expenses. When the fort was finished, the mud wall was removed; batteries were unexpectedly displayed, and under their protection the Dutch refused to pay a doit. War then commenced, in which the Dutch were reduced to such an extremity, as to be obliged to use stones in lieu of balls, which were expended. Even this resource failed; and, as a last expedient, bags of the filthiest ordure were fired upon the Javans, whence the fort has ever since borne the name of Kóta tái."

Such is the aversion of the Javans for the Khójas, as well on account of their general character as of their conduct on this occasion, that it is a proverb among them, "If you meet a snake and a Khoja in the same road, kill the Khoja first, and afterwards the snake."

Another account is as follows. "The Dutch having obtained the desired spot built on it a storehouse, and formed a garden for vegetables. When Pangéran Jokárta inquired why they did this, they replied, they must have their conveniences, and that it was not the custom of the Dutch to live and eat like the Javans. The Pangéran was satisfied with the reason given, and allowed the work to proceed; but they had no sooner completed several buildings, by means of the people landed from their ships, than they began to surround them with a battery. The Pangéran again was roused, and inquired the reason of this, to which they replied, that there were a great many traders about to arrive, and that it was necessary to protect their property from thieves. When the batteries were completed they planted cannon in them: the Pangéran inquired the reason of this preparation, to which they only replied, it was to keep off bad people.

"In a short time, however, when the Dutch had increased in numbers, they fired one of the guns, and the ball discharged from it fell in front of the Pangéran's palace. The Pangéran inquired why they did so, to which they replied, they were only trying how far the gun would carry, in order that they might be able to assist the Pangéran, should he be attacked by an enemy. The Pangéran, however, was not satisfied with this reason, and demanded a fine of two thousand dollars for the insult, which the Dutch immediately paid. But it was not long before they fired another gun, the ball of which went over the palace, on which the Pangéran became highly incensed, and demanded a fine of four thousand dollars, threatening if it was not paid forthwith, to write to the sultan of Matárem, who would order them immediately to be driven from the island. To this menace the Dutch said nothing, but paid the money, which the Pangéran received with delight. The Dutch, at last, fired a gun, the ball of which fell within the palace, on which the Pangéran conceiving it to be their intention to attack him, immediately considered them as enemies, and collected his people, in order to fall upon them and destroy them without delay. As soon as the Dutch saw the people thus assembled, they fired from their batteries, dealing slaughter all around, and obliged the Pangéran and his people to retreat out of the reach of the shot."

While these events were in progress in the western provinces, a serious revolt took place in the central and eastern districts, in consequence of the intrigues of Aria Mandúra, the favourite and chief minister of the sultan, who by means of his treacherous conduct to the chief of Pájang, had obtained the administration of that province for himself. The chiefs of Madúra and Surabáya availing themselves of the disturbance thus occasioned at Pájang, declared their independence of Matárem, and were not reduced to subjection till two armies had been sent to the eastward against them.

Not long afterwards, the chief of Surabáya, Tumúnggung Sapánjang, having refused to give up two beautiful horses which the sultan demanded of him, an army was sent to compel his obedience; but the chief being reinforced from Madúra, repulsed the Matárem forces, obliging them to return to their capital.

The sultan, who had hitherto shown himself anxious to maintain a good understanding with the Dutch, and consented to their enjoying a free trade to the different parts of Java, with permission to establish a factory at Japára, is represented as having acted upon their advice in the present juncture, in marching to the eastward in person with his whole forces; but they no sooner saw him undertake the expedition, than availing themselves of the opportunity, they took possession of Jákatra.

He immediately sent two armies against them, under the command of Tumúnggung Wíra Kusúma, and a battle ensued, in which the Javan chief, with about ten thousand of his followers, were either slain or drowned in the river Chilúang. Tumúnggung Náta Jawána coming up afterwards, collected the fugitives, and joining them with his forces surrounded the town. He posted troops on all the roads towards the south and west, at the distance of cannon-shot from the town, at the same time cutting channels to lead off the streams by which the Dutch were supplied. After an unsuccessful attack made by the chiefs Mandúra Réja and Wíla Tíkta, for which they were put to death by their commander, a sally was made on the part of the besieged with so much success, that Tumúnggung Jawána determined to break up with his army, and no further attempt against the Dutch was made until the year 1629, A.D.

"In this year a second army from Matárem, composed of Javans and Madurese, appeared before Batavia. The siege lasted for a considerable time, and the assaults on the town and fort, as well as the sallies of the besieged, were very bloody. Anxious to know the fate of his army, the sultan dispatched his uncle, Pangéran Purbáya, to Batavia, to obtain information. This chief having destroyed the Dutch factory at Japára, embarked in a swift sailing práhu of the size of the trunk of the largest teak tree, which when seen at a distance looked like a serpent on the sea. On reaching the bay of Batavia, Purbáya perceived three ships at anchor. Two of them, after firing upon him, were sunk, and notwithstanding the fire from the third he brought his práhu safe up to Jákatra, when he was fired upon from the fort. On this Purbáya with three followers landed from the práhu, and passing like a shadow to the Dutch fort, which he touched with his hands, proceeded on to the Javan lines, where he informed them that he had come by order of the sultan, to give them a proof how near they might approach the Dutch fort. He then hastened back to Matárem and reported the disastrous state of the war, on which the sultan withdrew his forces to Kaliwúngu."

The Dutch sent an ambassador with rich presents, and the war ended in the Javan year 1551.

During the latter part of this prince's reign the country appears to have enjoyed tranquillity, the only two occasions in which it was disturbed being the revolt of the chiefs of Balambángan and Súmedang, which may be considered as the extreme points of the Matárem dominion, Jákatra and Bántam having been effectually separated from them.

Sultan Agung is represented, even by the Dutch, as a well informed and enlightened prince. He extended his dominion not only over all Java and Madúra, but carried his conquests to Lándak and other states on Borneo. He died in the Javan year 1568, and was succeeded by his son, Pangéran Aria Prábu, or Aria Matárem, then twenty-six years of age.

This prince, on account of his mother being a princess of Chéribon, succeeded, to the prejudice of his elder brother: he held his court at Pléret, and is represented as the most severe and tyrannical of Javan sovereigns. During a visit made by the chief of Chéribon to Matárem, he received the distinction of Abdul Ráchman Sakiden, in addition to the title of Susúnan Amangkúrat Senapáti Ingalága, which he had assumed on his accession. On this occasion it is stated, that he again conferred on the sultan of Chéribon all the eastern districts of the island to the westward of Túgu, the supposed limit of the Majapáhit empire, that is to say the districts of Brébes, Tegál, Pamálang, Ulujámi, Wiradésa, Pakalóng'an, Bátang, Kendál, and Kaliwúngu. The Dutch had already firmly established their capital at Batavia, and secured an influence in many of the former dependencies of Java, particularly at Sukadána on Borneo and Palembang on Sumatra.

During the troubled reign of this prince, the Dutch appear first to have entered into a written agreement with the acknowledged sovereigns of Java. A treaty was ratified at Batavia in the second year after his accession, on the 24th September 1646, the conditions of which were that the Susuhúnan should be informed annually, by an ambassador, of the nature of the curiosities which had arrived from Europe; that all priests, or other persons, whom he might be desirous of sending to foreign countries, should be conveyed thither in the Company's ships; that all persons who should desert to either country, for the purpose of evading their debts, should be given up; that the Company and the Susuhúnan should assist each other against their common enemies; that the vessels of the Susuhúnan's subjects should be allowed to trade to all places under the Company's authority, except Ambon, Banda, and Ternáté, and that those bound to Malácca, or places situated to the northward of that settlement, should be obliged to touch at Batavia and to apply for passes.

A treaty was also entered into on the 10th July 1659, between the Dutch and the sultan of Bantam, through the mediation of the ambassadors of the Pangéran of Jámbi, in which it was stipulated, that all prisoners of war and deserters should be mutually restored, with the exception, on the part of the sultan, of those who had embraced the Mahomedan faith more than three months previous to that date, those who had submitted to circumcision since that date to be sent back, or if slaves and unwilling to return, the sultan to pay the value of them to their masters: that the Dutch should, as heretofore, have a permanent residence at Bantam, for which purpose the same building was to be given which they had occupied before the war, free of rent, and this building to be secured, at the sultan's expense, against any hostile attempts: that the river of Untung Jáwa should form the boundary of the Bantam territory.

Certain provisions were made also to prevent illicit trading.

Shortly after his accession, the chief of Balambángan, aided by forces from Báli, again revolted, and an army was sent against him. The troops, however, were no sooner set in motion, than a plot was concerted against the prince's life, with the knowledge of his younger brother, Alit; but intelligence of it being communicated to the prince, Aria Salíngsing, who had been the instigator of the plot, was with his son beheaded, on the spot where a new kráton was erecting. On the intercession of Pangerán Purbáya, the prince was disposed to be lenient to his brother, as well on account of his age as a strong affection which he bore towards him. Ascending the royal eminence, the prince ordered the heads of the parties to be brought, and summoning his brother Alit into his presence, placed the heads before him, saying, "behold the reward of those who have attempted to overthrow my authority. Bring before me without delay all your followers." The Pangéran immediately retired, and not knowing what was to be the result, immediately assembled all his adherents and attendants, and informed them of what had passed, when they unanimously agreed to amók the Susúnan's party, urging that, as soon as the Matárem people saw them commence to amók, they would join them. The Pangéran, who was quite a youth, gave into the plan, and they forthwith proceeded to the alun alun, where they were not joined by a single man of the Matárem people. They however commenced amók, and the people fled in every direction, until Pangéran Chákra Níngrat of Madúra approached Alit, kissed his feet, telling him it was the order of the prince, who was aware of this proceeding, that his person should be seized, but on no account wounded or hurt, and implored him to surrender; but Alit, disregarding his proposal, drew his kris and stabbed the Pangéran, who died on the spot. The Madurese, who witnessed this scene, immediately fell upon Alit, who was soon dispatched. The Susúnan was deeply affected at the loss of his brother, and in the violence of his agitation, on receiving the account of what had passed, wounded himself in the left arm; and from this period, the Javan historians state, "that he never forgave an offence however trifling. When he was unhappy, he always put to death those who were the cause of his unhappiness, and on the slightest occasions was subject to the most violent gusts of anger."

It is related that the prince evinced great sorrow for the loss of his brother, and that when the time of mourning had expired, he wreaked his vengeance on the supposed authors of this calamity, by a massacre unparalleled in the annals of the country. A rigorous investigation was instituted to ascertain the abettors and accomplices in this attack against the prince's life, and for this purpose a commission was appointed under the direction of his favourites. The chiefs of the four quarters of the capital were directed to inscribe the names of all the priests within their respective divisions, under pretext that the prince intended to confer certain marks of distinction upon those who resided at Matárem, but in fact to prevent their escape; for no sooner were the registers made than a cannon was fired from the palace, as a signal to commence the slaughter, and within less than half an hour all the priests, whether guilty or innocent, with their wives and children, amounting to upwards of six thousand souls, were inhumanly and indiscriminately butchered.

On the following morning when the Susúnan appeared in public, he seemed much agitated, and remained without saluting his courtiers or uttering a word for the space of an hour. He then addressed himself to his uncle Purbáya, saying that the priests, who ought to have set an example to others, had conspired against his life; and to cover the atrocity of the massacre, he brought forward three or four priests, who had been purposely saved from the general slaughter, and from whom it was easy to obtain whatever evidence best suited his purpose.

In the war against Balambángan, although the Matárem forces were successful in obtaining possession of the capital, the chief and his principal adherents fled to Báli. Wíra Gúna was anxious to follow them; but a serious illness breaking out among the troops, he was obliged to withdraw them, and retreat with the few who had survived, in number not exceeding a thousand. On reaching Kedíri, intelligence was sent to Matárem of the failure of the expedition, when the Susúnan immediately ordered the chief, Wíra Gúna, with all his family, to be put to death, under the pretext of punishing his want of success, but in reality to satisfy a revenge, which he had long been anxious to gratify against this chief, on account of his having, during the lifetime of his father, preferred a complaint against him for carrying off one of his concubines.

It is said that the father of his first rátu (queen) having a pet fowl, which had been produced from a jungle hen and a domestic cock, brought it as a curiosity into the kráton and gave it to the Susúnan. The Susúnan conceiving it to be an omen, that as soon as the Pangéran Adipáti became of age he would quickly obtain the throne, assembled his pengáwa and informed them of his apprehensions. The Pangéran on hearing of it, immediately called all his family together, to the number of sixty persons, who, on the first day that the Susúnan appeared in public, sat themselves down in tears under the waríngen tree. The Susúnan inquiring their object, they called God and the Prophet to witness, that they were innocent of the bare thought of any thing which should alarm the mind of the Susúnan, and intreated that, if he anticipated sorrow or misfortune from them, he would put them to death immediately, and avert the apprehended calamity. The Susúnan desired them not to listen to people who told them such stories, and retired. Some time afterwards, the Pangéran Adipáti fell desperately in love with a young woman, who from her infancy had been brought up under an aged mántri for the royal embrace. Becoming dangerously ill on her account, he at length communicated the cause to his grandfather, Pangéran Pákik, who prevailed on the mántri to part with her for two thousand rings, one thousand dollars, and a káti of gold. The young pair were immediately married. As soon, however, as the Susúnan became apprized of the transaction, he caused his son, the Pangéran Adipáti, to appear before him with his young bride, and then directed him, in his presence, to stab her to death. He afterwards banished his son, and sentenced the Pangéran Pákik, with all his family, to capital punishment; and this aged chief, with his wife, Rátu Pándan, and his relations, to the number of forty, were accordingly put to death on the alun alun.

It is even related, among the atrocities committed by this prince, that he violated his own daughter, Rátu Bráwa, who was affianced to the son of Panambáhan Gíri Láya of Chéribon, and that on the death of one of his wives, Rátu Pamálang, he confined sixty of her attendants in a dark room, and deprived them of food until they all died.

The injustice and severity of the Susúnan became still greater as he advanced in years. His fits of anger became more frequent, and the day and night were employed in barbarous executions. Life enjoyed no security: every one was upon his guard, and fears and apprehensions wrought among people of the highest and the lowest rank. At length the attention of the chiefs having been directed to the Pangéran Adipáti, who had evinced a kind disposition in the presents he was continually making to the poor, they implored him to assume the government; and the young prince, entering into their views, formed an agreement with the celebrated chief, Trúna Jáya, who was the nephew of the Bopáti of Madúra, Chákra Níngrat. It was by these means arranged, that while Chákra Níngrat was at Matárem, Trúna Jáya should forthwith proceed to Madúra, and there heading the Madurese and the people of the eastern provinces, first rear the standard of rebellion, while the young prince himself, to preserve appearances, should remain at the court of his father, in seeming ignorance of what was going on. No sooner had Trúna Jáya, in prosecution of this plan, declared the independence of Madúra, than there arrived at Pasúruan a considerable force from Makásar, headed by Dáin Galéngsong and Dáin Manápok. An army sent against them from Matárem was repulsed, and the provinces of Pásúruan, Probolíngo, Wirasába, and Jápan, submitted to their arms.