The brother of Kúda Laléan, Chítra Arung Báya, also called Chamára Gáding, being deceived by Báka, formed a party at Jung'gála, and embarked from thence for the island of Celebes, where he established himself, and is supposed to be the same with Sawíra Gáding, the first prince of whom the Búgis accounts make mention.
Kúda Laléan having been requested by the chiefs of Bányu Mas, Lúrung Téng'a, and Tégal, to render them assistance against the Chinese, who, by their extortions and oppressions, had thus early become troublesome to the people of the country, attacked them, and killing their chief, relieved the inhabitants of these districts from their oppressions. From this period the Chinese have been dispersed over the whole island.
Kúda Laléan with his followers then proceeded westward, as far as Gíling Wési, which was situated in the southern provinces among the mountains of Chidámar, a district of the modern province of Sukápura, and in the fabulous and mythological accounts supposed to have been the ancient capital of Wátu Gúnung. Finding two brass cannon in the neighbourhood, he considered them as the signal for the foundation of his new capital, and built a city and kráton on the spot, to which he gave the name of Pajajáran, where, assuming the sovereignty of the country, he was acknowledged under the title of Browijáya Máisa Tandráman.
This prince was a great promoter of agriculture, and encouraged the common people in the labours of cultivation by his personal example. He was the first who introduced the rice husbandry into the western provinces, and trained the buffalo to the yoke, from which circumstance he is called Maisa, and his descendants Múnding, both signifying a buffalo, the former in the Javan and the latter in the Súnda language. According to the tradition of the Súndas, the wild buffaloes came from the woods of their own accord during the reign of this chief.
This prince had two sons, the elder of whom, not contented to remain at home, engaged in foreign commerce and went beyond sea; and the younger succeeded his father in the year 1112, under the title of Prábu Múnding Sári.
It was seven years before he was enabled permanently to establish his authority; and soon after he had done so, his elder brother returned, who having resided in India and having become a convert to the Mahomedan faith, is known by the title of Háji Púrwa. He was accompanied by an Arab from the country of Koúje, who was descended from Sáyed Abás, and attempted in vain to convert his brother and family to the same faith. The troubles which were occasioned by their intrigues, and the endeavours which they used to effect their purpose, and which are allegorically described by the rapid growth and destructive effects of the lagóndi plant, were such as led to the removal of the capital further westward. In this new site it still retained the name of Pajajáran, being situated in the district of Bógor and in the vicinity of the modern Buitenzorg, the country residence of the European governor of the colony.
Háji Púrwa being unsuccessful in his attempts, and fearing the rage of the common people, quitted this part of the country, and is believed to have found an asylum in Chéribon, then an uninhabited wilderness.
This is the first mention of the Mahomedan religion on Java.
The next chief of Pajajáran was Múnding Wáng'i, who succeeded to the government about the year 1179. He had four legitimate children; the eldest a daughter, who refusing to be married was banished to the southern coast, where her spirit is still invoked, under the title of Ratu Kidul; the second, also a daughter, was born white and diseased, and was in consequence sent to an island off Jakatra (named from this circumstance Púlu Pútri), from whence she is said to have been carried away by the white men, who according to the Javan writers traded to the country about this period; the third a son, named Aria Babáng'a, who was appointed Rája of Gálu; and the fourth Raden Tandúran, who was destined to be his successor in the government. He had also a son by a concubine; but in consequence of the declaration of a devotee, who had been unjustly executed by Múnding Wáng'i, that his death would be avenged whenever the prince should have a child so born, he was desirous of destroying him in his infancy, but not being able, on account of the extreme beauty of the child, to bring himself to kill it with his own hands, he enclosed it in a box, and caused it to be thrown by one of his Mántris into the river Kráwang. The box being carried down the stream was discovered by a fisherman, who brought up the child as his own, until he arrived at twelve years of age. Finding him then to possess extraordinary abilities, he carried him to Pajajáran for further instruction, and placed him under the charge of his brother, who was skilled in the working of iron and steel. To the boy he gave the name of Baniák Wédi.
The youth soon excelled in the manufacture of all kinds of iron-work, and in the wild tradition of the country, he is said to have fashioned the red hot iron with his fingers. In a short time he was made chief of the Pándi, or ironsmiths, and admitted to the familiar intercourse of his father, Múnding Wang'i. Having constructed an iron chamber or cage, which particularly attracted the attention of the prince, he succeeded in persuading him to sleep in it, when closing the door, he, according to some accounts, burned him alive; or, according to others, caused him to be thrown into the South Sea at Kándang Wési, thus fulfilling the prophecy of the devotee.
Baniák Wédi now assumed the government, declaring who he was; but being opposed by his brother, Tandúran, who had been destined to succeed his father, it was some time before his authority was acknowledged. At length defeating his brother in a general engagement, the latter escaped with only three followers, and Baniák Wédi was declared sovereign, under the title of Browijáya Chióng Wanára.
Ráden Tandúran arriving at the river Gúntung, took refuge at the house of a widow, and afterwards meeting with his sister, who was performing a penance on the mountain Chérmai (the mountain of Chéribon), he was encouraged by her to proceed further east, following the course of a bird which she desired that he would let loose for the purpose, till he reached the district of Wirasába. Here he observed a plant, called the mája, entwined round a tree. He wished to eat of the fruit, but finding it extremely bitter threw it away, and asked one of his followers, Kiái Wíra, the reason of its bitterness. "I have heard," replied Kiái Wíra, "that it was here your forefathers fought in the war Bráta Yúdha." On which the prince said, "Then let us stop here and establish our kingdom, and let us call it Majapáhit" This was in the Javan year 1221.
In the Javan language mája and páhit both signify "bitter;" but the name of this kingdom, also called Mauspáhit, is more probably derived from Maus Páti, the ancient capital of Arjúna Wijáya, in whom the Javans believe Vishnu to have been incarnate.
Ráden Tandúran was first assisted by the people of Túban, who hearing of the arrival of a prince of royal descent, immediately flocked to his standard. Afterwards Aria Babáng'a, who had been driven from Gálu by the forces of Chióng Wanára, joined his younger brother, Ráden Tandúran, and was appointed to the charge of the eastern districts along the Solo river, under the title of Aria Panúlar. In a short time considerable emigrations took place from Pajajáran, in consequence of the heavy demands made upon the people. Among others, Bráma Dedáli at the head of eighty Pándi, or ironsmiths, with their families, are said to have deserted their country. They were pursued as far as the river Pamáli in Brébes, but effected their escape, and were received with open arms at Majapáhit.
Chiong Wanára, on demanding that the Pándi should be delivered up, received a positive refusal, and in consequence declared war against his half-brother, whose authority by this time extended as far as Bátang. Both princes, with their respective armies, moved towards the centre of the island: the forces of Majapáhit encamped at Ung'árang, and those of Pajajáran at Kaliwúngu. A general engagement now took place; which proving indecisive, a personal combat between the two chiefs was about to occur, when it was mutually agreed, that from thenceforth the countries to the west should be subject to Pajajáran, and those to the east to Majapáhit, a line being drawn due south from a stone column placed near the spot in commemoration of the agreement. This column is still to be seen at Túgu, a few miles west of Semaráng. This treaty, supposed to have been made in the Javan year 1247, does not appear to have lasted longer than the life time of Chiong Wanára; for several of the finest provinces, and particularly those to the east of Chi Pamáli, had been laid waste, and the succeeding chiefs not being able to reduce the country to order and submission, appear to have placed themselves under the immediate protection of Majapáhit. They accordingly delivered up the gun ng'ai stómi, and several of smaller calibre, which were considered as the pusáka (inheritance or regalia) of Pajajáran, and are still held sacred by the princes of Java. The gun stómi is now in the possession of the Susuhúnan.
An ineffectual attempt was made by Rátu Déwa, a native of Kuníng'an in Chéribon, who, on the departure of Aria Ba-bang'a, had been entrusted with the administration of Gálu, to maintain an authority independent of Majapáhit; but he lost his life in the struggle, and his widow, Torbíta, who persevered, and was for a time successful, was at length overcome, and went over to Majapáhit[257].
A different account of the first establishment of the Majapáhit empire is given in a manuscript recently obtained from Báli, which may deserve attention, in as far as it differs from the usually received opinion in Java. This account is as follows:
"The history of the kingdom of Tumápel, being an account of the origin and rise of the kingdom of Majapáhit, written on the day of Respáti (Thursday,) the 10th of the fifth season. Date
"In the kingdom of Tumápel there reigned a king, named and styled Rátu Sri Jáya Purúsa, who in his demise was succeeded by his son, known by the name and title of Sri Láksi Kirána, who on dying left two sons, the elder named and styled Sang Sri Síwabúda, who succeeded to the throne; the younger Ráden Wijáya, who was remarkable for the beauty of his person.
"During the reign of Sáng Srí Síwabúda the state had very much declined. Every district was going to ruin, in consequence of which the páteh, named Mángku Rája Náta, addressed himself to the prince, reminding him of the manner in which his forefathers used to treat the people, and which the welfare of his kingdom required of him to follow. To this, however, the prince would not listen, and as a punishment to the páteh for his presumption, he immediately ordered him to quit Tumápel.
"Sang Sri Síwabúda had a man in his service named Wíra Rája, whom, in consideration of his useful services, he had made ruler over the eastern part of Madúra called Súmenap. On being informed that the king intended to accuse him of a crime of which he was innocent, and considering himself in danger, sent a messenger to Sri Jáya Kátong, sovereign of Kedíri, to say, 'that as the kingdom of Tumápel was almost in a state of confusion, he might attack and conquer it without difficulty.'
"Sri Jáya Kátong, on hearing the intelligence, was very much delighted, and accordingly he ordered his patéh, Kébo Mundárang, to make preparations for the purpose of invading Tumápel.
"When every thing was ready the king gave orders to his patéh that he should march with a considerable force to Tumápel, and attack the southern part of the kingdom, while himself and his followers began the attack on the west.
"Sri Síwabúda being informed that his kingdom was invaded by the sovereign of Kedíri, appointed his younger brother, Ráden Wijáya, to command the forces, and meet the enemy coming from the west. Instead of marching out himself to meet the attack from the south he remained in his kadáton, and amused himself with his concubines. This enjoyment, however, was soon interrupted; for Mundárang having reached the kadáton obliged him to come out and meet him, and on his making his appearance, Mundárang and his followers lost no time in deciding his fate. Sri Síwabúda was accordingly killed before the palace gate. Ráden Wijáya and Jáya Kátong had by this time fought several battles, as well as skirmishes, in which a great number of men were killed on both sides.
"They continued to oppose each other when Mundárang came up and attacked Wijáya in the rear. This soon determined the victory in favour of Kedíri, and obliged Wijáya to fly to Súmenap for the safety of his person, where he remained in the house of Wíra Rája, to whom he gave a full account of all the circumstances.
"Among the spoils which Mundárang had taken from the palace was the beautiful wife of Wijáya, who was afterwards delivered to the sovereign of Kedíri. He was very much struck with her beauty, and proposed to make her his lawful wife.
"This proposal was however refused, and the king, instead of being offended by the refusal, adopted her as his daughter.
"Ráden Wijáya had by this time remained a good while with Wíra Rája at Súmenap, and was then advised by him to repair to Kedíri, that Jáya Kátong might forgive him, and employ him in some way or other. He accordingly went over to Jáya Kátong, who received him very kindly; and he had not remained long at Kedíri when Jáya Kátong granted him an extensive forest, with which he might do as he liked.
"Wijáya, with a view of making a large town in the forest, sent a messenger to Wíra Rája to get some assistance. Wíra Rája accordingly sent over a good many people to Wijáya, who, after procuring every thing necessary for such an undertaking, began to cut down the forest. While they were at work they found a large mája tree loaded with fruit, but when they tasted the fruit they found it quite bitter; whence the place was called mája páit, (literally the bitter mája.)
"Ráden Wijáya, after making Majapáhit a very large town, assumed the title of Bopáti Sang Browíjáyá, having for his Páteh a son of Wíra Rája, whose name and title was Kiaái Pateh Ráng'ga Láwé.
"The population of Majapáhit increasing very rapidly, Browijáya thought, that with the aid of Wíra Rája he should be able to invade Kedíri. He accordingly sent a messenger to Wíra Rája to request some assistance. Wíra Rája willingly sent a considerable force to Browíjáya, and after the two armies had joined together Browíjáya began his march to Kedíri.
"Jáya Kátong, on being informed that a considerable force from Majápáhit was coming to invade his kingdom, immediately sent out a band of fighting men to meet the enemy. Several battles were fought in which many fell on either side.
"Jáya Kátong, previous to the invasion of Browijáya, had promised his guest, the King of Tátar[258], whose name and title was Srí Laksemána, to give him his adopted daughter (wife to Browijáya) in marriage. This was however delayed. Several times did Laksemána press Jáya Kátong to fulfil his promise, but he never received a positive answer.
"Laksemána therefore being informed that Browijáya of Majápahit had attacked Kedíri, forthwith sent a letter to him, saying that he would co-operate with the people of Majapáhit, provided Browijáya would be on good terms with him.
"Browijáya on receiving this intelligence was very much delighted, and accordingly returned a letter of approbation to Laksemána.
"Láksemána and his followers then joined Browijáya, and fought several battles with Jáya Kátong, in which a great number of men, as well as chiefs, were killed on both sides.
"In the heat of the action Jáya Kátong and Laksemána met, and a fierce encounter took place between these chiefs. Jáya Kátong threw his javelin at Laksemána, but missed him; and Laksemána, in return, struck him on the breast with his poisoned spear, and killed him on the spot.
"Páteh Mundárang, and the whole force of Kedíri, perceiving that their king was fallen, immediately surrendered.
"Browijáya then eagerly went into the kadáton, and was received by his faithful wife. They embraced with tears of joy; and Browijáya was so enraptured at recovering her, that without taking further notice of the kadáton, he returned with his wife to Majapáhit. He invited the King of Tátar to visit him. On his arrival Browijáya received him with every attention, and made him a present of a beautiful virgin.
"Laksemána remained for some time at Majapáhit, during which Browijáya gave him two or three grand entertainments. He afterwards embarked on board of his own vessel and returned to his kingdom of Tátar."
The story concludes with stating that Browijáya, with his Páteh, Rang'ga Lawé, reigned at Majapáhit, and governed the whole of the island of Java, and his people were very happy.[259] Under the second prince of Majapáhit, called Brokamára or Brow'yáya the second, the manufacture of arms of various descriptions was brought to the highest perfection; and the first damasked krises were now made by the pándi (smiths) from Pajajáran, who became so distinguished that they were appointed to the charge of districts with a thousand chácha each. The kris, which was afterwards placed on the tomb of Susúnan Gíri, is said to have been manufactured at this time from a piece of old iron found by the prince.
The reign of the third prince of Majapáhit was of very short duration, and he was succeeded by Ardi Wijaya, who putting to death the prime minister, eventually fell a sacrifice to the just revenge of the minister's son.
This prince, however, is distinguished by the extent of his conquests, and for the victory he obtained over Sri Sin Dérga, King of Sing'apura on the Malayan peninsula, whose subjects lived by piracy, but by this event became tributary to Majapáhit.
To him succeeded the fifth prince of Majapáhit, named Mérta Wijáya, whose minister, Gúja Mada, became celebrated for his virtues and abilities, and for the code of regulations which at this day exists under his name. In his reign the conquest of Indragíri, or Sumatra, which had begun by his predecessor, was successfully completed.
Accounts differ regarding the successor of his prince, some considering Ráden Alit, his brother, to have succeeded at an early age, and others that Ráden Alit is the same with Angka Wijáya, the last sovereign of Majapáhit. According to the latter accounts, many of the principal events reported to have taken place in the reign of Alít are brought under that of Mérta Wijáya.
One of the sovereigns of Majapáhit, according to the Malayan annals, had two sons by the daughter of the Raja of the mountain Sa Guntang; the eldest named Ráden Ino Mérta Wángsa, and the younger Ráden Mas Pamári. The eldest succeeded to the government of Majapáhit, the authority of which then extended over the whole of Java, and all the Rajas of Núsa Tamára (probably Báli) likewise paid allegiance for half their lands. The sovereign of Majapáhit heard of the extensive country of Malacca which did not owe him allegiance, and sent a large fleet against it, under the command of Demáng Wirája. The Javans, however, did not succeed: they were forced to retreat to their práhus and to return to Majapáhit.
Through the wisdom of the minister, Gája Máda, who was continued in office, and the prudent direction of Alit Wijáya, the kingdom of Majapáhit rose to the highest pitch of wealth and glory. Several nations on Sumatra, and among them the people of Palémbang, as well as the inhabitants of the southern states of Borneo, who had no regular government at that period, obtained from him protection against the people of Lámpung, and in return acknowledged the supremacy of Majapáhit. The authority of this empire now extended eastward over Balambángan and Báli, and westward over what was then termed the kingdom of Súnda, which included the western districts of Java, part of Sumatra, and all the islands situated in the straits. The inhabitants of the islands situated in the straits of Sunda consisted for the most part of the dregs of all nations, who having fled from the wars, or having been otherwise obliged to desert their own country, had elected a chief, under whom they committed extensive depredations by sea and land.
During the reign of Alit Wijáya, the pusáka kris, named jala sémlang jándring, was carried off by stealth, by emissaries employed by Ménak Dáli Púti, prince of Balambángan; but was recovered by the dexterity of a pándi (or smith) named Súpa, who in reward for his services was made chief of Madirángin (now called Sidáyu), and was the first distinguished by the title of Adipáti. This chief afterwards proceeded with a force to Balambángan, and an engagement took place near the river Káli Tíkus: Ménak Dáli Púti was defeated and put to death, and his family obliged to seek refuge with the chief of Bálí Klóngkong. The enemy was pursued as far as his capital; Máchang púti, and the whole coast was divided into districts, under the sovereignty of Majapáhit.
The chief of Báli Klóngkong sent an embassy to Majapáhit, and concluded a treaty acknowledging its authority.
During this reign, a violent volcanic eruption took place from one of the mountains in the western districts of Balambángan.
Mérta, or according to others, Alit Wijáya, left two children, a daughter named Kanchána Wúnga, and a son named Angka Wijáya, who according to some accounts administered the government jointly. The princess, however, is better known as an independent sovereign, under the title of Prábu Kánya Kanchána Wúng'u. It is related, that during this reign the chief of Balembángan, named Ménak Jéng'ga, made a successful attack on Probolíng'go, and reduced under his authority all the countries which had been dependent on Majapáhit, as far west as Túban, so that the capital was nearly surrounded by enemies. In this state of affairs, Ménak Jéng'ga offered terms, on condition of obtaining the hand of the princess in marriage; but she, disgusted by the deformity of his person, and a stench that exhaled from his body, not only rejected his suit, but declared she would give her hand to the man who would destroy him. Dámar Wúlan, the son of a tápa or devotee, named Udára, and a descendant of Aria Babáng'a, obtained a single victory over the rebels at Probolíng'go, and cut off the head of Ménak Jéng'ga: he was rewarded by the hand of the princess; and all the provinces again fell under the authority of Majapáhit. According to some accounts, Dámar Wúlan had also been successful in repelling an invasion from Kambója.
Angka Wijáya having by this time attained a sufficient age, assumed the chief authority; the princess retiring with Dámar Wúlan, to whom was entrusted the charge of Probolíng'go with the more eastern districts, and of Súmenap and Sámpang on Madúra.
The first attempts to introduce the Mahomedan religion in the eastern provinces of Java, appear to have been made at Grésik, about the close of the thirteenth century of the Javan era. In the origin and rise of Grésik, they are thus related by the native writers:
"Mulána Ibrahim, a celebrated Pandíta from Arabia, descended from Jenal Abidin, and cousin to the Raja of Chérmen (a country of Sábrang), had established himself with other Mahomedans at Désa Léran in Jang'gála, when the Raja of Chérmen arrived at Java. This prince, who was a Mahomedan, perceiving with regret that the inhabitants of the large and populous island of Java were still heathens, resolved to attempt the conversion of the King of Majapáhit, Prábu Angka Wijáya, and with this view to present to him his maiden daughter in marriage. Embarking with his daughter, and all his relatives and followers of every description, he reached Jang'gála in safety, and landing at the Désa Léran he immediately built a mosque there, and in a short time succeeded in obtaining many converts.
"The Raja of Chérmen having consulted with his relations whom he found at Léran, deputed his son, Sídek Mahómed, to proceed to Majapáhit, and apprise the king of his intended visit. He afterwards set out himself, with all his party, among whom were forty holy men, his relations, who had come with him from Sábrang.
"The King of Majapáhit came forth, and met Raja Chérmen at the confines, where they both remained under a pasang'grahan, erected for their accommodation. Angka Wijáya evinced the greatest respect for Raja Chérmen, and treated him with every mark of hospitality.
"The Raja of Chérmen now presented to the King of Majapáhit a pomegranate in a basket, in order that, by his acceptance or rejection of it, he might ascertain whether or not he would become a convert. The king accepted of the present, but not without wondering how a Raja from Tána Sábrang could think of presenting him with such a fruit, as if it had been unknown on Java. His thoughts, however, he kept to himself; but Raja Chérmen knew what was working in his mind, and soon after took his leave, and returned with his people to Léran. His nephew, Mulána Máhfar (son of Mulána Ibrahim) alone remained with Angka Wijáya. Some time after this, the king having contracted a kind of giddiness in the head, opened the pomegranate; when, instead of the usual seeds, he found it filled with precious stones (rubies). Surprised at this, he observed to his minister, that Raja Chérmen must indeed be a very superior kind of person, and sent Mulána Máhfar to request the Raja to return; but the Raja refused to do so, and proceeded on.
"When Raja Chérmen had been four nights at Léran, his people fell sick and many died. Among them there were three out of five cousins, who had accompanied him from Sábrang, named Sáyed Jáfar, Sáyed Kásem, and Sáyed Ghárt, whose tombs are known by the name of Kúbur Pánjang[260]. The princess also fell sick, when her father attended upon her himself, and besought the Almighty to spare her and restore her to health, that his intention of giving her to the Raja of Majapáhit might be fulfilled: he prayed, however, at the same time, that if it was ordained that Angka Wijáya was not to be converted, her days might be shortened. The princess shortly afterwards died, and was interred near the graves of her relations[261].
"The usual tribute having been paid to the memory of the deceased, on the different days appointed for the performance of the ceremony, and Mulána Ibrahim having been appointed to look after and take care of the graves, the Raja of Chérmen, with all his people, set out to return home. On his way Sáyed Jáfar died. He was sent on shore at Madúra, and his remains were interred to the west of the village Plakára. Sayed Rafidin, the only remaining cousin of the Raja, died near Bovian, and was buried on that island.
"Angka Wijáya, desirous of meeting again with Raja Chérmen, arrived at Léran three days after his departure, and hearing of the death of the princess, observed, that he thought the religion of Rajá Chérmen would have prevented such a calamity as the premature death of the pútrí (princess), that it would have enabled her to hold out against the sickness of Java, and that he must now think meanly of it: to which Muléna replied, that such ignorance was only the consequence of worshipping Déwas instead of the true God. Angka Wijáya became highly enraged at this retort; but being pacified by his followers, returned to Majapáhit, without taking any further notice of it. This happened in the year 1313.
"Múlana Ibrahim, who remained in charge of the tombs of the deceased, afterwards removed from Léran to Grésik, which, however, had not become a separate state. Here he died, twenty-one years after the departure of the Raja of Chérmen; and here his tomb, which is known by the name of Gapúrá Wétan, is still to be seen. He died on Monday, the twelfth of Rabíulawal, in the Javan year 1334.
"It is related, that about this period there was a woman of Kamboja, named Niái Gédi Pináteh, the wife of the patéh, or minister of that country, who on account of her being a great sorceress was banished to Java, where, on her arrival, she went to the king of Majapáhit and implored protection. The king taking pity on her, the more so as she was a woman of advanced age without any children, and had been removed from a situation where she had once been comfortable and happy, provided for her by making her a kind of shabándar (chief of the port) at Grésik, where there was already a mosque and a considerable population. Niái Gédi afterwards became very religious and charitable, and was revered for becoming the foster-mother of Susúnan Gíri. Her death took place forty-five years after that of Múlana Ibrahim; being a short time previous to the destruction of Majapáhit, and her tomb is still to be seen at Gresík."
To return, however, to the proceedings of the King of Majapáhit, it appears that early in his reign, Angka Wijáya, hearing from the merchants who resorted to Java of the beauty and accomplishments of a princess of Chámpa, sent an embassy to that country to demand her in marriage; and on her arrival at Grésik, received her there in person, with great attention and state. The princess, nevertheless, for a long time refused to cohabit with him, on account of the great number of his concubines, and particularly on account of the powerful hold obtained over his affections by a Chinese of great beauty, who had been sent to him as a present from one of the chiefs of China, at the request of the merchants and with the consent of the emperor, with a view to obtain greater privileges for their trade with Java.
The princess is represented as the second daughter of the Raja of Chámpa. Her name was Dára Wáti, and her eldest sister had been married to an Arab, by whom she had a son, named Ráchmat.
Previous, however, to this marriage, Angka Wijáya is said to have had an intrigue with a woman, of whom there are various accounts, some describing her as a witch, residing on the mountain Láwu, and others as a rasáksa. The fruit of this illicit connection was a son, called Aria Dámar. Unknown to his father, this youth distinguished himself at an early age, by bringing together all the wild animals of the forest, as an amusement for the prince and his family. In consequence of an exploit so hazardous, he was first appointed chief of a province, and afterwards promoted to the command of an army proceeding against Báli, during a war in which the forces of Majapáhit suffered great loss, but were ultimately successful[262]. The capital, called Klónkong, was surprised and carried, and the chief himself, with the whole of his family, except one sister, put to the sword. She being very beautiful, was sent to Majapáhit. The island of Báli became tributary to Majapáhit.
Aria Dámar, on his return, presented the various arms which had been taken as tokens of his success; and his conduct being highly approved of, he was appointed Adipáti, or chief, of Palémbang on Sumatra.
The discontent of the Princess of Chámpa still continuing, the Prince came to the resolution of parting with his Chinese consort, and gave her to Aria Dámar, on condition that he would not cohabit with her until she was delivered of the child, of which she was then pregnant, and that he would afterwards rear up the child as his own. Aria Dámar then accompanied by the princess, and about three hundred chosen troops, given to him by the prince of Majapáhit, embarked for Palémbang, where he was well received, and immediately acknowledged as chief. He soon, however, became involved in a war with the Lámpung states and the neighbouring isles of Súnda, the inhabitants of which were continually committing depredations in the territories of Palémbang. He proceeded into the Lámpung country, but before he could reduce it to subjection, internal commotions obliged him to return to Palémbany, where the Chinese princess was now delivered of a son, to whom he gave the name of Ráden Pátah. He had afterwards a son by this princess, whom he named Ráden Húsen; but observing that the people of Palémbang disliked the princess, on account of her Chinese extraction, he took from one of the first families of the place another wife, whose son might become his successor, and resolved to send Ráden Pátah and Ráden Húsen to Majapáhit.
After Aria Dámar had resided about three years at Palémbang, Ráden Ráchmat, son of the Arab priest, who had married one of the daughters of the Raja of Chámpa, arrived there, being the bearer of letters and presents for Majapáhit. Ráchmat was then about twenty years of age, carefully educated, and well instructed in the Mahomedan religion. In a short time Aria Dámar felt inclined to embrace the faith, but on account of the attachment of the people of Palémbang to their ancient worship, he dared not openly profess it. Ráchmat remained two months at Palémbang, and then proceeded on his voyage to Majapáhit, touching at Grésik on the way, where he visited Sheik Mulána Jomadil Kóbra, a devotee who had established himself on Gúnung Jáli, and who declared to him that his arrival at that particular period had been predicted by the prophet; that the fall of paganism was at hand, and that he was elected to preach the doctrine of Mahomed in the eastern parts of Java, where a rich harvest of conversion awaited his apostolic labours.
Arriving at Grésik he proceeded to Majapáhit, where he was kindly received by the prince, and by his relative the princess of Chámpa. Angka Wijáya, notwithstanding he disapproved of his religious principles, and himself refused to become a convert to them, conceived such an attachment for his person and such a respect for his character, that he assigned to him three thousand families, and formed an establishment for him at Ampel, situated in the vicinity of Surabáya, where he allowed him the free exercise of his religion, with permission to make converts of those who were inclined. In a short time Ráchmat gained the affection of all those placed under him, and most of them were by degrees converted to the faith, whence he acquired the title of Sunan, meaning, according to some, "messenger from God," or he of whom requests are made, and which title, indifferently termed Sunan or Susuhunan, the sovereigns of Java have since continued to assume[263]. As a further testimony of his regard for Ráchmet, the prince of Majapáhit gave to him in marriage the daughter of his first Klíwon, whose brother, Wíla Tíkta, he had appointed chief of Túban. By this wife Ráchmat had three children, a daughter and two sons, who were afterwards appointed Adipátis of Bónang and Drájat, now called Lasem and Sedáyu.
The next Arab missionary who arrived at Grésik was Mulána Ishak, the father of the celebrated Súnan Gíri. The circumstances attending his arrival, and the establishment of his son, are thus related.
"Mulána Ishak, otherwise called Mulána Alul Islam of Pási Málaca, a celebrated Pandíta, who had given himself up to penance and mortification, having heard that there was at Ampel, on Java, a prince who was busily employed in propagating the Mahomedan religion, and that many persons, through his means, had embraced the faith, went over and assisted Súnan Mákdum in the work of conversion: and having received his sanction to go to Balambángan, for the purpose of teaching the Mahomedan religion, there embarked in a práhu, and set out on the sacred mission.
"It happened that at this time the chief of Balambángan was greatly distressed on account of his daughter, who was very sick, and whose malady would not yield to the power of medicine. One night a voice from heaven told him, that if he would have his daughter speedily recover he must send her to Gúnung Patukáng'an, where there would be found a Pandíta from Sábrang, who would cure her, and afterwards become her husband.
"A storm arising, the práhu in which Malána Ishak had embarked was driven close to the foot of Gúnung Patukáng'an, and he landed there, when the chief, having sent his daughter to the mountain, directed that the Pandíta might be conveyed thither, in order that the prophecy might be fulfilled. Malána Ishak first objected to undertake the cure, on the plea that he was not skilled in medicine, but at last agreed to comply, on condition that the chief would embrace the Mahomedan religion if he were successful. To this the latter consented, on which Ishak, addressing the priest, said, 'I am not a person skilled in medicine, neither do I know how to administer it, but if your daughter would be well she has now only to wish herself so.' The princess immediately recovered.
"The prince afterwards bestowed upon the Pandíta his daughter in marriage, and she soon acquired a thorough knowledge of the tenets of Mahomedanism.
"On one occasion, when the prince was sitting in the hall of audience before all his people, the Pandíta went up to him and reminded him of his promise to become a Mahomedan, adding, that he was ready to instruct him in the doctrine of that system. On this the prince became angry, and told him in haughty terms that he never would change his religion. No sooner had he spoken than his mouth was distorted. At this, however, he only became the more exasperated, and approaching the Pandíta, was going to strike him, when his legs gave way under him and he fell to the ground.
"The Pandíta, returning to his wife, took leave of her, exhorting her to adhere to the religion he had taught her, and telling her that he must now proceed upon the mission on which he had originally embarked. Though desirous of accompanying him he would not permit her. After he was gone the land was afflicted with a pestilence, which carried off great numbers of the people.
"The prince, greatly vexed, and enraged at the havock thus made among his subjects, told his minister that it must be in consequence of his daughter being pregnant by the Pandíta; and that, as soon as the child should be born he was determined to make away with it.
"The Almighty, however, took the child under his especial protection, and it was safely conveyed to Grésik in a trading vessel, where it was brought up by Niái Géde Pináteh, until it was twelve years of age; when, turning out a promising boy, she resigned him to Ráden Ráchmat, then called Súnan Ampel, for the purpose of his receiving religious instruction. The Súnan soon discovered the boy was of Arab descent, and gave him the name of Ráden Páku, observing, that he would one day become the pepaku (that is, the support-nail, or axle) of Java; he subsequently gave him his daughter in marriage.
"Ráden Páku afterwards, accompanied by Mákdum Ibrahim, son of the Súnan, proceeded on a pilgrimage to Mecca; but touching at Pási Malácca, they were there presented to the great and holy teacher, Mulána Alúl Islam, who persuaded them, instead of prosecuting their voyage, to return to their own country, in order to make converts and become great and glorious; and giving to each of them an Arab turban and a long gown, at the same time conferred upon them the names of Prábu Suswáta and Prábu Anyak Kraswáti. He moreover told them, on their return to Grésik, to erect a mosque at Gíri.
"On reaching Ampel, after their return to Java, the Súnan informed Ráden Páku that the holy man to whom he had been presented at Pási Malácca was his own father, and that by obeying his instructions in building a mosque at Gíri he would fulfil a prophecy, and he and his companion become great princes in Java.
"Ráden Páku then went to Gíri, and having cleared a spot, a mosque and dwelling were soon erected. Numerous proselytes being attracted thither, he was called Prábu Satmáta, and sometimes Susúnan Rátu Ainul Yákin, but more commonly Súnan Gíri. He was afterwards appointed by the king of Majapáhit to be chief of the province of Grésik, in the same manner as Susúnan Ampel had been previously appointed. He was born A. J. 1355. Prábu Anyák Kraswáti, his companion, afterwards assumed the title Susúnan Bónang, under which name he was a distinguished character in subsequent transactions."
In the western provinces the work of conversion was also advancing, under the influence of Sheik Ibn' Mulána, who in A. J. 1334 had established himself in Chéribon, where he is better known as Susúnan Gúnung Játi, a name given him on account of his fixing his abode on the hills so named. A woman afflicted with the leprosy (a complaint which has been declared incurable) was recovered by him, and thus procured for him the character of being able to perform miracles. The number of people who in consequence of the cure resorted to Gúnung Játi was so great, that the chiefs, in the first instance, thought themselves bound to interfere, and did so with the hopes of success; but finding afterwards that they could not resist the tide, many of them, among whom were the chiefs of Gálu, Sukapúra, and Limbangan, became themselves converts to the faith.
When Lémbu Pétang, son of Angka Wijáya, by the Princess of Chámpa, was appointed to the charge of the island of Madúra, under the title of Panambáhan, the Súnan Gíri deputed Sheik Sárif, commonly called Kalipha Kúsen, to accompany him, in order to make converts on that island. This missionary was buried at Aros Báya, where he had built a mosque, and is generally known on Madúra by the name of Pangéran Sárif.
In the meantime the name of Majapáhit stood high among surrounding nations; and at no time was the authority of that state more extensively acknowledged. Some disturbances, however, had taken place on Báli, promoted by chiefs of districts, who oppressed their subjects, and interfered with the authority of each other. These commotions were so exasperated by the difficulties which arose in collecting the tribute, that the prince was obliged to send an army thither, under the command of Adáya Níngrat, the Adipáti of Pájang Peng'ging, who soon restored order and tranquillity. In return for this and other eminent services he obtained in marriage Rátu Tímpo, the legitimate daughter of Angka Wijáya. Déwa Agung Kátut, a natural son of the prince by the princess of Báli, being then appointed chief of that island, proceeded thither with a select force, and continued tributary to Majapáhit until its downfall.
[The following account is given of the further success of the Majapáhit arms in the Eastern Seas, under Andáya Níngrat, commonly known by the title of Rátu Péng'ging, and of the motives which induced the Prince of Majapáhit first to give him his daughter in marriage, and afterwards to admit him to a share in the government.]
"Every time that the Prince of Majapáhit received accounts of the success of Rátu Péng'ging his alarm and uneasiness increased; for in these accounts it was stated that he wanted no further assistance, as he met with but little opposition, all the rajas of Sábrang submitting to him, among whom were those of Makásar, Góa, Bánda, Sembáwa, Endé, Tímor, Ternáté, Súlu, Síram, Maníla, and Búrni, in short, he and his followers conquered wherever he went, being themselves invulnerable.
"At length the Prince of Majapáhit recollected that Palémbang had not yet submitted, and in consequence sent a handsome present to Ratu Péng'ging, accompanied by a request to subdue Palémbang without delay.
"The Prince of Majapáhit then calling his minister, Gaja Máda, inquired of him how it was that Rátu Péng'ging met with such success, and was becoming so great, that no country could withstand him, and told him, that his alarm was excited even for his own safety, least on his return to Péng'ging the island of Java should become subject to two chiefs. To which Gaja Máda replied, 'he knew not how to account for it, or to remove the uneasiness of the prince, but that he was always ready to obey the orders of his prince: in the present case Rátu Péng'ging had been thrown into the greatest danger possible, and yet his life was preserved; what more could be done?' The prince then said, 'let us both perform penance, and inquire of the Deity how to remove this uneasiness.' Gaja Máda assenting to this proposal, they both kept themselves apart from the people of the court, and fasted for forty days and forty nights, at the expiration of which Batára Naráda appeared to Gaja Máda, saying, 'it is impossible for you to destroy or kill Rátu Péng'ging, for he is a good man, and favoured by the gods; but if the Prince of Majapáhit wishes to get rid of his uneasiness, he had better make him his son-in-law, by giving him his eldest daughter, Rátu Pambáyun, in marriage.'
"The prince on hearing this became much astonished, adding, that he had received a similar communication from Sang'yang Túng'gal (the great and only one,) and it was agreed to send for Rátu Péng'ging without delay.
"In a short time Rátu Péng'ging reached Majapáhit, with numerous princes in his suite, in proof of what he had written, that all the rajas of Sábrang had submitted, and were willing to obey the will of Majapáhit. Rátu Péng'ging then informed the prince, that in the conquest of Palémbang the raja of that country had been killed, and that he had himself appointed a person to administer the government provisionally, until the Prince of Majapáhit should nominate a new raja.
"The prince received him with great distinction, saying, he knew not how to reward such eminent service, and offering to him his daughter in marriage.
"After the marriage had taken place the prince assembled all his chiefs, and placing Rátu Péng'ging, now his son-in-law, on the setíngel, appointed him in their presence, under the title of Prábu Anom, to a joint administration of the country with himself.
"The prince, however, some time after, became jealous of the authority of this chief, and removed him to Péng'ging, afterwards called Pájang.
"During the administration of Lémbu Pétang on Madúra, Súmanap with the subordinate islands became a separate province under Járan Panúlan, a native of Pamakásan, who, by his skill and courage, had raised himself to the rank of commander of the Majapáhit cavalry, and was married to an illegitimate daughter of the prince.
"About the year 1360 ambassadors arrived from Pánjar Másin, when the prince sent one of his sons, Kúda Banjáran Sâri, also called Chákra Nagára, to be the chief of that country. He proceeded with many vessels, and numerous followers and troops.
"The prince afterwards gave one of his daughters, the sister of Chákra Nagára, in marriage to a celebrated commander, named Járan Línau, who was appointed Adipáti of Lokáno, and appointed Pánji Diwírio chief of Pranarága, with the title of Batára Kátong.
"The prince falling ill of a complaint, declared by the physicians to be incurable, was advised, as the only means of recovery, to cohabit with one of his female slaves, a woolly-haired girl. The fruit of this intercourse was a son, who, on account of his birth, was called Búndan Kajáwan. This child, shortly after its birth, was delivered over to Kiái Géde Tárup Siséla, chief of the prince's sáwa, or rice lands, with directions to bring it up as a foundling."
Returning, however, to the progress of Mahomedan conversion, which is now more rapidly advancing, the history goes on to state that the sons of Aria Dámar, of Palémbang, who were destined to take a most conspicuous part in succeeding events, came to Grésik, the former at the age of twenty, and the latter of eighteen. Ráden Pátah, aware of his extraction, and of the treatment which his mother had received, would not proceed to Majapáhit, but remained with the Susúnan at Ampel for some time. Húsen, however, went to Majapáhit, with injunctions not to say any thing of Ráden Pátah. He was well received there, and soon after was appointed to the command of the troops, and to administer the district of Trong.
Ráden Pátah afterwards marrying the grand-daughter of Súnan Ampel, and leaving her during her pregnancy, proceeded to the westward, in order to form an establishment, which he was directed to fix at a place where he should find the sweet-scented grass, called bíntara. This he discovered in a place where there were but few dry spots to be found, in an extensive swamp, termed in Javan Demalákan, whence the contraction Demák, first called Bintára.
As soon as the prince of Majapáhit heard of this new establishment at Bintára, he directed Húsen to proceed thither and destroy it, unless the chief was willing to acknowledge the authority of Majapáhit. Húsen in consequence prevailed on Ráden Pátah to accompany him to Majapáhit, where he was recognised by his likeness to the prince, and permitted to return to Bintára with the title of Adipáti.
When Ráden Pátah quitted Majapáhit, instead of returning to Bintára he went to Ampel, and communicated to him the shame and rage which he felt on the discovery of his birth and a determination which he had made to destroy Majapáhit. The Súnan, however, moderated his anger, by telling him that while the prince was just and beloved, and he himself received such benefits from him, his religion did not admit of his making war against him, or in any way injuring him.
Ráden Pátah then returned to Bintára, taking with him his wife, but leaving with the Súnan his son, Ráden Abdala. Bintára now rose in consequence and prosperity, proselytes became numerous, and the population daily increased.
Shortly after the mosque had been commenced, intelligence was received of the severe illness of the Súnan Ampel, in consequence of which Ráden Pátah, together with all the chiefs and people who had embraced Mahomedanism, proceeded to Ampel, where, after they had attended him for a few days, he died, previously delivering into the hands of the Súnan Gíri a pusáka kris, which had been given to him by the prince of Majapáhit, and which he required of him never to transfer into unhallowed hands.
The prince of Majapáhit is represented as paying every honour to the deceased, and as having provided the usual feast on the occasion. After this event, Ráden Pátah returned to Bintára, whither eight missionaries, who had assumed the title of Súnan, viz. Súnan Bónang of Túban (son of Súnan Ampel), Súnan Undang of Kúdus, Súnan Gíri of Grésik, Súnan Agum (Mulána Jomadil Kobra of Chéribon), Sunan Káli Jenar, Sunan Káli Jága, Súnan Tanggung (of Tegal), and Súnan Drája of Sidayu, now proceeded to assist in the completion of the mosque. This mosque is still standing, and is of a shape different from those constructed at a later period, having, as it is asserted, eight pillars, to commemorate the circumstance of the eight religious men engaged in its construction. This event occurred in the year 1390.
It was now that Ráden Pátah, finding advisers who were perhaps less scrupulous than the revered Súnan Ampel, gave vent to his deep-rooted animosity against his father, and formed a league with the assembled missionaries to make war upon the pagan empire of Majapáhit. In consequence of this confederacy, which was joined by all those who had embraced the Mahomedan faith, with the exception of Húsen and his followers, who remained true to the prince, a numerous army was soon collected at Demák, where Ráden Pátah openly declared war.
Súnan Undang of Kúdus was appointed to the chief command, and under him the Mahomedan army marched towards Majapáhit; but owing to the dexterity of Húsen, who commanded the Majapáhit forces, a general engagement was avoided, and for four years the hostile army was kept at bay. The troops of Majapáhit at last dissatisfied with this uncertain state of affairs and constant harassing, called loudly for action, and in compliance with their wishes a decisive battle was fought near the Sidayu river, in which the Mahomedans were completely routed, and their chief, Súnan Undang, killed. Húsen is accused of not having followed up this victory to the utmost of his power, on account of his fraternal affection for Ráden Pátah. The remains of Súnan Undang were interred in the north side of the temple at Demák.
The prince of Majapáhit, after this success, again endeavoured to reduce Ráden Pátah to obedience by amicable means, and for that purpose invited him to Majapáhit. Pátah promised to comply as soon as he should recover from a distemper which then confined him. By this, and other excuses, which were only urged to gain time, he contrived to deceive the prince; and Bintára, with the other provinces, continuing to pay the usual tribute, his vengeance was disarmed.
Considerable depredations were now made by the Súnda people, who landing on the north coast proceeded by the river Losári into the interior of the country, as far as Bányumas and Dáyu Lúhur, which probably attracted the attention of Angka Wijáya, more than the immediate danger which threatened his empire from the members of his own family.
Ráden Pátah, in the meantime, was very active in making preparations for a fresh attack, and sent to Palémbang, for the double purpose of asking assistance from that state and of reconciling Aria Dámar to the part which he was now taking against Húsen.
To the latter part of the message Aria Dámar replied, "that it was the will of God to extirpate paganism, and to establish the doctrine of Mahomed; that therefore, if Húsen, who was a Mahomedan, still continued to assist the infidels, he must abide by the consequences, and that he, as his father, would in such case take no vengeance for the death of his son, should it ensue."
The confederates gaining courage from this support, the several chiefs sent numerous troops to Demák, and a second army was soon assembled. The overthrow of the ancient kingdom, if we are to believe the Javans, was not to be effected by human means alone, and supernatural expedients were resorted to. Aria Dámar is said to have sent to Ráden Pátah the box which had been given him by his mother before he quitted Java, directing him to carry it to the wars. Súnan Gúnung Játi sent him a báju ránté, or chain jacket, with an injunction not to open it until the engagement was at its height, when thousands of rats would issue from it, and assist in putting an end to the struggle. Súnan Gíri contributed with the same instructions the sacred kris, from which a swarm of hornets was to issue; and Súnan Bónang sent a magical wand or cane, which in cases of extremity possessed the power of producing allies and warriors on all sides.
Thus provided, the Mahomedan army took the field under Pangéran Kúdus, son of the deceased Súnan. The progress of the confederates is thus described.
"The army of the faithful, highly elated and determined upon the downfall of paganism, were met by the united forces of Majapáhit, under Húsen, and a severe and desperate battle took place, which lasted for seven successive days. In this protracted engagement the former were at first worsted; but the commander, Pangéran Kúdus, availing himself of the enchanted box and miraculous weapons, at last succeeded in driving the enemy before him, and the city of Majapáhit, surrounded on all sides, submitted to the hostile forces, the prince and his immediate followers having previously quitted it in disorder and fled to the eastward."
Thus in the year 1400 fell the great capital of Java, the boast and pride of the Eastern Islands: thus did the sacred city of Majapáhit, so long celebrated for the splendour of its court and the glory of its arms, become a wilderness. "Lost and gone is the pride of the land."
The main force of the allies remained at Majapáhit; but Pangéran Kúdus proceeded to Trong, whither Húsen had retreated, raising combatants, by means of the magical wand of Súnan Bónang, as he advanced. Here he attacked Húsen, who had entrenched himself in a strong position, and soon carried his lines. That chief immediately acknowledging his defeat, entered into terms, and accompanied the Pangéran to Demák, taking with him his principal followers and daughter, whom Ráden Pátah was allowed to dispose of. He was well received, and his daughter given in marriage to Pangéran Aria of Túban.
On their way Pangéran Kúdus and Húsen went to Majapáhit, whence the regalia had already been removed to Demák, and assisted in the further removal of all property, public and private, of every description: so that in the course of two years the country was entirely laid waste, 1402.