Amongst the various traditions regarding the manner in which Java and the Eastern Islands were originally peopled, and the source whence its population proceeded, it has been related, that the first inhabitants came in vessels from the Red Sea (LÁut MÍra), and that, in their passage, they coasted along the shores of Hindustan; that peninsula then forming an unbroken continent with the land in the Indian Archipelago, from which it is now so widely separated, and which, according to the tradition, has since been divided into so many distinct islands, by some convulsions of nature or revolution of the elements[237].

These people are supposed to have been banished from Egypt, and to have consisted of individuals professing different religious persuasions, who carried along with them to the land of their exile, their different modes of worship and articles of belief. Some are said to have adored the sun, others the moon; some the elements of fire or water, and others the trees of the forest. Like all other uncivilized men, they were addicted to the arts of divination, and particularly to the practice of astrology. In other respects, they are described as savages, living in hordes, without fixed habitations, without the protection of regular government, or the restraint of established law. Respect for age was the only substitute for civil obedience. The oldest man of the horde was considered its chief, and regulated its simple movements, or prescribed its political duties. When the crop was gathered and[Vol II Pg 70] the accustomed devotions performed, it was he who appointed the mode and time of its departure from one place to another. On these occasions, the horde, after offering their sacrifices and feasting in an open plain, left the remains of their repast to attract the bird called ÚlunggÁga[238]; and the young men shook the Ángklung[239], and set up a shout in imitation of its cry. If the bird did not eat of the meal offered to it, or if it afterwards remained hovering in the air, perched quietly on a tree, or in its flight took a course opposite to that which the horde wished to pursue, their departure was deferred, and their prayers and sacrifices renewed[240]. But when the bird, having eaten of its meal, flew in the direction of their intended journey, the ceremony was concluded by slaying and burning a lamb, a kid, or the young of some other animal, as an offering of gratitude to the deity; and for the favourable omen a second feast was enjoyed, which ended with the most violent demonstrations of joy, the whole party dancing and springing to the music of the Ángklung. Every thing being arranged for the journey, the eldest of the horde, with his wife and children, were either placed upon an elephant, or carried in a litter shaded by mats; the rest moved on foot, preceded by young men and boys, shaking the Ángklung and shouting aloud, for the double purpose of doing homage to the chief and of frightening away the wild beasts, which at that time abounded in the island[241]. [Vol II Pg 71]

But it is only from the supposed arrival of Adi or Aji SÁka, that the Javans, even in their traditions, enter with any confidence into details. This event is generally referred to the first year of the Javan era, which corresponds with the seventy-fifth of the Christian era, and in some accounts is thus related.

"PrÁbu JÁya BÁya was a great and powerful prince of AstÍna, and the fifth in descent from ArjÚna, the son of PÁndu DÉwa NÁta; after whom had reigned successively, BimÁnyu, ParakÍsit, UdayÁna, and Gandra YÁna. His Peng'gÁwa, or chief minister, being a man of great enterprize and ability, was sent to visit and civilize foreign countries. In the course of his travels, he landed on Java, then the abode of a race of RasÁksa, and known by the name of NÚsa KÉndang. This happened in the first year of the Javan era, and is distinguished in the ChÁndra SangkÁla by the words, nir, Ábu, tÁnpo, jÁlar, meaning literally, 'nothing dust, not any thing (but) man,' and metaphorically the figures 0001.

"He here discovered the grain called jÁwa-wut, at that time the principal subsistence of the inhabitants; and, in consequence of this discovery, he changed the name of the country from NÚsa KÉndang to NÚsa JÁwa. In his progress through the island he met with the dead bodies of two RasÁksa, each holding a leaf with an inscription on it, one in pÚrwa, (ancient), the other in Siamese characters: these he united, and thus formed the Javan alphabet of twenty letters.

"He had several combats with the RasÁksa, particularly with one DewÁta ChÉngkar; and after fixing the date of his different discoveries, and leaving mementos of his visit wherever he went, he finally returned to AstÍna, and delivered to his sovereign a written account of all he had seen and done." [Vol II Pg 72]

The accounts of the real character of Aji SÁka are various. Some represent him as a great and powerful prince, who established an extensive colony on Java, which a pestilence afterwards obliged him to withdraw; whilst others consider him as a saint and deity, and believe that on his voyage to Java he sailed over mountains, islands, and continents. Most, however, agree in attributing to him the first introduction of letters, government, and religion; the only trace of anterior civilization being a tradition, that before his time there existed a judicial code, under the title of sun and moon, the punishments of which appear not to have been severe: a thief was bound to make restitution of the property stolen, and to pay in addition a fine in cattle or produce; and if the theft was considerable, he became the slave of the injured party or his relations, without, however, being transferable to another master: murder was not punished by death, but by a heavy fine, and perpetual servitude in the family of the deceased. This code Aji SÁka is represented to have reformed; and an abstract collection of ordinances, said to have been made from his instructions, is believed to have been in use as late as the time of JanggÁla (A.D. 900), and even of MajapÁhit (A.D. 1300).

In the Sanscrit language SÁka means an era, and is applied to the founder of an era; and in the chronology of the Hindu princes of India, SÁka is a name or title, which has so often been assumed, that it is sufficient to say to whom it is most appropriately due. According to Sir William Jones, SÁka is a name of Budha. In the chronology of the kings of MagÁdha[242], by Major Wilford, the Hindus are stated to have divided the KaliyÚga into six unequal portions, or subordinate periods, called SÁkas, because they derived their origin from six SÁkas, or mighty and glorious monarchs, of whom three have already made their appearance and three are still expected. The third SÁka was Salavahana, who is believed to have lived at the same time with our Saviour, and is represented to have corresponded with him in some of the principal features of his life. The era which bears his name commenced from his death (namely, seventy-eight years after the Christian era), and is doubtless that adopted by the Javans, which corresponds [Vol II Pg 73]with it within about three years: and the slight difference between them may be accounted for, by the introduction of the Mahomedan mode of reckoning during the last three centuries.

The same writer informs us, that the first BÁla RÁja, a title peculiarly given to the ancient sovereigns of Guj'rat, and who is supposed to have lived in the seventh century of the Christian era, was called Di SÁka, or DÉva SÁka; which being also one of the titles of Salivahana, might induce an opinion that they were the same person, if, as Major Wilford acknowledges, the confusion and uncertainty of the Hindu records did not almost deter us from forming any fixed opinion whatever. According to the Japanese historians, SÁka lived a thousand years before our Saviour; and the worship of that country is still denominated by them the religion of SÁka or SiÁka[243].

According, however, to a prophetic chronology of the Javans, which is now in the possession of the SusuhÚnan, and is ascribed to the pen of the Aji JÁya BÁya, but is doubtless of a more modern composition, the supposed arrival of Aji SÁka did not take place till after the year 1000. In this chronology, the author himself is described as sovereign of KedÍri in the year 800 of the Javan era.

"What was first known of Java," says this account, "was a range of hills, called GÚnung KÉndang, which extends along the north and south coasts; it was then that the island first came into notice, and at that period commenced the Javan era.

"After this the Prince of Rom sent twenty thousand families to people Java; but all of them perished, except twenty families, who returned to Rom.

"In this year, twenty thousand families were sent to Java by the Prince of KlÍng (India). These people prospered and multiplied. They continued, however, in an uncivilized state till the year 289, when the Almighty blessed them with a prince, named KÁno, who reigned for one hundred years, at the end of which period he was succeeded by BÁsu KÉti. The name of the sovereignty was called WirÁta. [Vol II Pg 74]BÁsu KÉti dying, he was succeeded by his son, MÁngsa PÁti. The father and son together reigned three hundred years.

"Another principality, named AstÍna, sprung up at this time, and was ruled by a prince, called PÚla SÁra who was succeeded by his son AbiÁsa, who was again succeeded by his son PÁndu DÉwa NÁta; the reigns of the last three princes together amounting to one hundred years.

"Then succeeded JÁya BÁya himself, who removed the seat of government from AstÍna to KedÍri.

"The kingdom of KedÍri being dismembered on the death of its sovereign, there arose out of its ruins two other kingdoms, the one called BrambÁnan, of which the prince was called BÁka; the other PÉng'ging, of which the prince's name was Angling DrÍa.

"These two princes having gone to war with each other, BÁka was killed in battle by DÁmar MÁya, the son-in-law of Angling DrÍa. On the death of BÁka, the kingdom of BrambÁnan was without a prince, and continued so, till Angling DrÍa dying a natural death, DÁmar MÁya succeeded him and ruled the country.

"DÁmar MÁya dying, and the sovereignty becoming extinct, there arrived from a foreign country a person named Aji SÁka, who established himself as Prince of MÉndang KamÚlan, in the room of DewÁta ChÉngkar, whom he conquered.

"In the year 1018 the ChÁndi SÉwu (thousand temples) at BrambÁnan were completed.

"The empire of MÉndang KÁmulan and its race of princes becoming extinct, the kingdoms which rose up and succeeded to it were;

"These kingdoms were afterwards united under PÁnji SÚria Ami SÉsa, the son of Ami LuhÚr.

"PÁnji SÚria dying, he was succeeded by his son, PÁnji[Vol II Pg 75] LalÉan, who removed the seat of government from Jang'gÁla to PajajÁran. This took place in 1200[244]."

In some accounts it is stated, that the religion and arts of India were first introduced into Java by a Bramin named TritrÉsta, who with numerous followers landed on Java about this period, and established the era, in consequence of which he is considered the same with Aji SÁka. The descendants of TritrÉsta are accordingly said to have succeeded to the government of the country; and a list of eighteen princes is adduced, to bring down the history to the ninth century, in which the empire of Jang'gÁla was established. From these accounts, with some minute details regarding the different adventurers, who are supposed to have arrived during the three first centuries, it has been inferred, that these were probably followers of the religion of BÚdha, and that those who crowded to Java, about the close of the fifth century, are to[Vol II Pg 76] be considered as the first settlers professing the Braminical faith; but whatever authority this inference may derive from the knowledge we possess of the religious revolutions which have taken place elsewhere, and however probable it may be, that the followers of BÚdha were at an early period established on Java, we apprehend that the conclusion will derive but little support from a chronology which, on the slightest investigation, will be found borrowed from continental India. Even the names of the principal characters, who are thus represented as having ruled Java for a period of so many centuries, will be readily traced in the accredited lists of Indian sovereigns[245]; and when it is considered, that the princes of Java pretend to derive their descent from ParakÍsit, the descendant of ArjÚna, that the scene of the celebrated war of the PandÁwa, which forms the subject of the most popular poem in the country, as well as that of the great Indian poem, called the MahabÁrat, is believed to have been laid on Java, and that not only the countries mentioned in that war, but the dwelling places and temples of the different heroes who distinguished themselves in it, are at the present day pointed out on Java, it is easy to account for the indistinctness and inaccuracy of the line drawn between the princes of India and those who may have actually ruled on Java.

Without entering into the mythology of the ancient Javans, which has been more particularly treated of in another place, it may be sufficient to observe generally, that in some of the copies of the NÍti SÁstra KÁwÍ, a work of the highest antiquity and celebrity, the following is the duration prescribed for the several ages of the world.

"The kÉrta yÓga was of one hundred thousand years duration; the trÉta yÓga was of ten thousand years; the duapÁra was of one thousand years; the sandinÍka (which began A.D. 78) is now in its course."

The kÉrta yÓga is considered to have terminated with the expulsion of VÍshnu from SuralÁya. The trÉta yÓga commences with his becoming incarnate in the person of ArjÚna [Vol II Pg 77]WijÁya, sovereign of MauspÁti, and ends with the death of RÁma, an event supposed to have taken place about the time of SÁkri, in the following line of princes.

• MÁnu ManÁsa,
• TritrÉsta,
• ParikÉna,
• SutÁpa,
• SapÚtram,
• SÁkri,
• PulasÁra,
• AbiÁsa,
• PÁndu DÉwa NÁta.

Many of these princes, with their descendants, are in the traditionary accounts of the country, believed to have established themselves on Java; and while we find TritrÉsta founding a colony in the first year of the Javan era, or about seventeen hundred and forty years ago, it is the less surprising that the war of the PÁndus should have been transferred from the duapÁra yÓga to the present age, and believed to have taken place in Java about twelve hundred years ago.

In the Javan, or modern version of the NÍti SÁstra, the following periods are assigned to the principal events of fabulous history. "In the beginning every thing was at rest and quiet. During the first years, kings began to start up, and wars arose about a woman named DÉwi DarÚki; at this period writing was introduced. One thousand five hundred years after this, another war began, about a woman named DÉwi SÍnta. Two thousand years after this, a third war broke out about a woman named DÉwi DrupÁdi; and two thousand five hundred years afterwards another war took place, about the daughter of a spiritual man, not named in history."

The following account of princes, commencing with TritrÉsta, who is believed to have established his government at GÍling WÉsi, at the foot of the mountain Se MÍru, with the dynasties which they severally established, and the dates at which they respectively succeeded to the government, while it shews the manner in which these islanders have interwoven their fabulous history with that of the continent, will[Vol II Pg 78] prove how little credit is due to those accounts, which furnish local details during a period so remote and obscure.

This account is extracted from a collection of the legends of the country, compiled by NÁta KasÚma, the present PanambÁhan of SÚmenap; a man who is not only distinguished among the Javans for his eminent erudition and information, but who, from the superior endowments of his mind, would command a high degree of respect among the more civilized people of Europe.

"Before there were any inhabitants on Java, WÍsnu (Vishnu) presided therein; but having offended Sang yÁng GÚru, TritrÉsta, the son of JÁla PrÁsi, and grandson of BrÁma, was sent to Java as sovereign of the country. This prince was married, at ten years of age, to BramÁni KÁli, of KÁmbÓja, and with eight hundred families from the country of Kling, established the seat of his government at the foot or GÚnung SemÍru, the capital of which he called GÍling WÉsi. He had two sons, MÁnu ManÁsa, and MÁnu MadÉwa, and his people increased to 20,000.

"In the country of Kling there was a man named Watu GÚnung, son of GÁna, of DÉsa SangÁla, who heard of the fame of SÍnta and LÁndap, two beautiful women residing at GÍling WÉsi. WÁtu GÚnung went in search of them, and finding them under the protection of TritrÉsta, attacked and defeated him. TritrÉsta was slain, and WÁtu GÚnung reigned as sovereign of GÍling WÉsi for one hundred and forty years. Under his government the country became very flourishing. He adopted forty sons and as many daughters of the princes of the country, and gave them the names of the deities of SÚrga (Swerga), for which, and for other acts, he was in the end punished with death by WÍsnu, in the year 240[246].

"After this BatÁra GÚru sent GutÁka from the mountain SawÉla ChÁla in Kling, to be sovereign of GÍling WÉsi, where, after a reign of fifty years, he died, and was succeeded by his son, RÁden SawÉla, in the year 290. This last prince reigned twenty years, and was succeeded by [Vol II Pg 79]GutÁma, who removed from GÍling WÉsi while yet unmarried, and went to a country (AstÍna), which was possessed by an elephant that desired the princess EndrÁdi in marriage. He fought and killed the elephant, and married the princess, and afterwards proceeded to LagrestÍna.

"There was a PandÍta of GÚnung JÁli, in the country of Kling, who had a son called RÁden DÁsa WiriÀ, who, when twelve years of age, having obtained leave of his father to go to Java, took up his abode at the foot of the mountain LÁwu. His son, DÁsa BÁhu, when ten years of age, determined to make himself independent, and travelled with one hundred followers, until they smelt the dead elephant which had been killed by GutÁma. There he established himself, calling his capital GÁja-huia, or AstÍnÁ PÚra. This was in the year 310.

"DÁsa BÁhu was succeeded by his son SuantÁna, who had wars with the giant PÚru SÁda. This prince had a son, named DÉwa BrÁta, whose mother died immediately after the birth of the child; and the prince finding no one from whom the child would take milk, was obliged to carry it about in search of some one to whom it might take a liking.

"Of the descendants of TritrÉsta were first, MÁnu ManÁsa; second, SutÁpa; third, SapÚtram; fourth, SÁkri. The last begot PÚla Sara, who had a son named AbiÁsa. It happened that AbiÁsa, when an infant, was borne in the arms of his mother Ambu SÁri, at the time when SuantÁna was in search of a wet nurse for his son. Upon seeing her the infant DÉwa immediately cried out and wanted milk from her, which, however, she would not consent to give, until after much altercation SuantÁna agreed to give his country in exchange; so that Ambu SÁri received the country of AstÍna for her son AbiÁsa, who, when arrived at a proper age, succeeded as sovereign in the year 415. DÉwa BrÁta was made Prince of KumbÍna.

"AbiÁsa was married to a woman advanced in years, by whom he had three sons: DrÉsta RÁta, who was blind; PÁndu DÉwa NÁta, who was very handsome; and RÁma WidÁra, who was lame. After twelve years he retired, and transferred the government to his second son. [Vol II Pg 80]

"PÁndu DÉwa NÁta, at the age of fourteen, then succeeded as sovereign of AstÍna, and married DÉwi KÚnti, daughter of BÁsu Keti, Prince of MadÚra, by whom he had three sons, KÚnta DÉwa, SÉna, and JinÁka. DÉwa NÁta also married MadrÍn, daughter of the Prince of MandarÁga, and died, leaving her pregnant. She was delivered of two sons, and died also; but DÉwi KÚnti gave the children milk, and called the one SadÉwa and the other NakÚla. At that time the children of PÁndu DÉwa NÁta were very young; DrÉsta RÁta was therefore nominated protector during their minority; but instead of resigning the kingdom to them, he gave it to his own son, SuyudÁna; who, becoming sovereign of AstÍna, the five children were sent by AbiÁsa, with a thousand families, to establish a new country, to which they gave the name of AmÉrta.

"SuyudÁna married the daughter of the Prince of MandarÁga, by whom he had a son, and the country became great, flourishing, and happy. There was none more powerful; and the dependant chiefs were the Princes KÉrna of AwÁng'ga, BÍsma or DÉwa KrÁta, of KÚmbina, JÁya PÁta of DÁla SejÁna, JÁkar SÁna of MadÚra, and SÁlia, of MandarÁga. But PÚnta DÉwa and his brothers in the country of Amerta were not satisfied: they wished for their father's inheritance, and sent their cousin, KrÉsna of DiarawÁti, to confer with SuyudÁna, and to demand their rightful possessions. For the sake of peace with their cousin, they offered to accept of half: but SuyudÁna rejected their demand and replied, 'that without the decision of the sword they should have none.' Then began the war called BrÁta YÚdha, because it was a contest for their just rights. The war lasted long, and during its continuance the sons and followers of both parties were nearly all killed: at last SuyudÁna himself fell, after a reign of fifty years[247].

"PÚnta DÉwa then became sovereign of AstÍna in the year 491; but after two years he transferred the government to ParikÍsit, son of AbimÁnyu, and grandson of his brother JenÁka. After defending the country successfully against the giant Usi Aji, of SurabÁya, whom he slew, he[Vol II Pg 81] was succeeded by his son UdayÁna, who died after a reign of twenty-three years. His son JÁya DÉrma succeeded. This prince had two sons, named JÁya MisÁna and Ang'ling DÉrma. The former succeeded his father after a reign of twenty-seven years, and died at the expiration of five years. During the reign of JÁya MisÁna there was a dreadful pestilence and a violent earthquake, which destroyed the country, and his son removed to MilÁwa, where he became a tÁpa.

"To this country Ang'ling DÉrmÁ had already removed with three thousand families, during the lifetime of his brother, and was acknowledged as sovereign of MilÁwa PÁti, where he reigned in prosperity for ten years. At the expiration of this period, it is related that his princess burnt herself, in consequence of being refused the knowledge of a certain prayer, by which she might understand the language of all animals. The prince afterwards became insane, wandered about, and was transformed into a white bird.

"The son of JÁya MisÁna, JÁya PurÚsa, begat PÚspa JÁya, who begat PÚspa WijÁya, who begat KasÚma WÍchÍtra, who again begat RÁden Aji NirmÁla, who reigned for twenty years at MilÁwa Pati, but in whose days the country was greatly afflicted with pestilence. In consequence of this, his son, BisÚra ChampÁka, departed with his followers, and proceeded to MÉndang KamÚlan, where he abode as a PandÍta. He had, however, a son, named Ang'ling DÉrma, from whom descended Aji JÁya BÁya, who became sovereign of the country, and gave it the name of PÚrwa ChirÍta; under his government the country greatly increased, he acquired large possessions, and all under his administration was flourishing and happy. It is related of him, that he dictated the poem of the BrÁta YÚdha, by order of DÉwa BatÁra GÚru, in the year 701. He was succeeded by his son, SalÁpar WÁta, in 756, whose son, named KandiÁwan, afterwards came to the government, under the title of JÁyu LangkÁra. This last named prince had a sister, called ChÁndra SuÁra, four sons, SubrÁta, PÁra YÁta, JÁta WÍda, and Su WÍda, and a daughter, named PambÁyun. His PÁteh was named JÁya SingÁra,[Vol II Pg 82] and among his dependents were Gaja IrÁwan of LudÁya, LÉmbu SÚren GÚna of Jang'gÁla, WÍra TÍkta of KedÍri, and the Arias of SÍng'a SÁri and Ng'rÁwan.

"In course of time this prince became very wicked, and married his sister, ChÁndra SuÁra. When his PÁteh, chiefs, and followers, heard of it, they rose in arms, but feared to attack the prince, as it had been predicted that he could only be killed at the full of the moon. The prince, in the mean time, being informed of the conspiracy, immediately attacked the party, and killing the PÁteh, committed great slaughter among his followers.

"When the battle was over, he assembled his sons, and after telling them they were not ignorant of his deeds, and that it was his intention to burn himself at the full of the moon, he desired that they would thereupon remove from the place, and leave the country of MÉndang KamÚlan to become a wilderness. He then divided his possessions into four parts: to the eldest son, SubrÁta, he gave the country of Jang'gÁla; to his second son, PÁra YÁra, he gave KedÍri; to his third, JÁta WÍda he gave SÍng'a SÁri; and to his fourth son, Su WÍda, he gave Ng'arÁwan: and these princes severally became independent chiefs of those kingdoms.

"When the full of the moon arrived, Sri JÁya LangkÁra, with his wife and sister, ChÁndra SuÁra, went to the SÁng'gar of DÉwa PabayÚstan, where they burnt themselves. The families of the PÁteh and the chiefs slain in the late battle also accompanied him, and committed themselves to the flames. PembÁyun, his daughter, was not however permitted to sacrifice herself, in consequence of which she bore great ill will to her father; and it is related that she is the same person who afterwards went to JÁng'gÁla, and abode at WÁna KapuchÁng'an, where she assumed the name of KÍli SÚchi, and went about from place to place, being much beloved; for she was very learned, and made inscriptions upon stones, one of which is called KÁla KÉrma[248]." [Vol II Pg 83]

But other accounts, which attempt to draw a line between the Indian and Javan princes, date the commencement of the [Vol II Pg 84]latter, five centuries subsequently to the first landing of the Aji SÁka, and consider the kingdom of MÉndang KamÚlan as the first regular establishment on Java. As these, if not the most consistent with the historical data which have been admitted on continental India, have the advantage of being the least confused, a more particular account of the first establishments may be interesting. With regard to the statements that commence with a more remote antiquity, it may be sufficient to shew, at one view, the line of princes who are represented to have ruled on Java, according to the two different authorities which have been referred to. [Vol II Pg 85]

The following is the chronology of the Javan princes, according to the legends abstracted by Kiai AdipÁti Adi Mang'gÁla, formerly Regent of DemÁk, and in which the Javan princes commence in the sixth century.

"When PrÁbu JÁya BÁya of AstÍna died, he was succeeded by his son and descendants, named Ami JÁya, Jaya Ami SÁna, PÁncha DrÍa, and KasÚma Chitra. During the reign of the last of these princes, either the seat of government had been removed, or the country had changed its name, for it was then called KÚj'rat or GÚj'rat; and it having been foretold that it would decay and go to ruin altogether, the prince resolved to send his son[252] to [Vol II Pg 88]JÁwa, and possessing the written account of Aji SÁka, which had been preserved in his family, he gave it to his son, and embarked him with about five thousand followers for that island. Among these followers were JÁlma-tÁni, JÁlma-undÁgi, JÁlma-Újam-dudÚkan, JÁlma-pangniÁrik, JÁlma-prajÚrit; that is to say, people skilled in agriculture, artificers, men learned in medicine, able writers, and military men.

"They sailed in six large ships and upwards of a hundred small vessels, and after a voyage of four months reached what they conceived to be the island of JÁwa, and many landed; but as it did not accord with the account given by Aji SÁka, they re-embarked. In a few months, however, they came in sight of an island with a long range of mountains, and some of them, with the prince at their head, effected a landing at the western extremity, while a part were driven to the southward. They soon met with the grain jÁwa-wut, as described by Aji SÁka, and ascertained that they had at last reached their destination: then opening the book of Aji SÁka, the days of the week and the panchawÁra[253] were named. The prince, however, did not long remain in this part of the island; for on clearing the forest, a lingering sickness appeared among his followers, and many died from drinking the water: so he moved to the south and east, in quest of a more salubrious position, and with the hope of falling in with their companions. These they found at that part of the island now known by the name of MatÁrem, when the high priest opening the book of Aji SÁka, and referring to the prophecy, that JÁwa should become an inheritance to the descendants of PrÁbu JÁya BÁya, he summoned the whole party together, and formally proclaimed the prince sovereign of the country, under the title of BrowijÁya SawÉla ChÁla. The name of MÉndang KamÚlan was then given to the seat of government.

"The prince now found that men alone were wanting to render it a great and flourishing state, and he accordingly[Vol II Pg 89] applied to GÚj'-rat for assistance. The ambassadors whom he sent proceeded down the river and embarked at GrÉsik, so called from GÍri-sik, in consequence of the hills (GÍri) running in this part of the island close to the sea shore (sik); and when they reached GÚj-rat, the father of SawÉla Chala, delighted to hear of his success, immediately sent him a reinforcement of two thousand people. The kindred and friends of the new colonists were permitted to proceed in great numbers to JÁwa, where they established themselves principally in the southern and eastern provinces. The prince lost no time in improving his capital, which became an extensive city in the year 525. From this period JÁwa was known and celebrated as a kingdom: an extensive commerce was carried on with GÚj'rat and other countries, and the bay of MatÁrem, then a safe place for shipping, was filled with adventurers from all parts."

In some of the accounts, the father of SawÉla ChÁla is named BÁlia Achar; and previously to the establishment of MÉndang KamÚlan, Sawela ChÉla himself is usually known by the name of Awap.

"Nothing, however, is represented to have tended more to the prosperity of this establishment, than a supposed union which is said to have taken place between the family of SawÉla ChÁla and that of Aru BÁndan, a prince who had recently arrived from the Moluccas, and established himself on BalambÁngan. Hearing of the arrival of SawÉla ChÁla, this prince, with his followers, proceeded to MÉndang KamÚlan and submitted to his authority, on condition that the eastern provinces, including BalambÁngan, should be confirmed to him and his descendants. According to the tradition of the country, this prince was principally induced to submit, in consequence of the other party being able to explain the inscription and signs of Aji SÁka, which he himself could not, and in consequence of the production of the writings, in which it was prophesied that the country should become the inheritance of the family of this prince.

"SawÉla ChÁla, after a long and prosperous reign, was succeeded by his son, Ardi KasÚma; and he again, on his death, by his son, named Ardi WijÁya. [Vol II Pg 90]

"During the sovereignty of these princes, the country advanced in fame and prosperity, and the city of MÉndang KamÚlan, since called BrambÁnan or PrambÁnan, increased in size and splendour. Artists, particularly in stone and metals, arrived from distant countries; the temples, of which the ruins are still extant, both at this place and at BÓro BÓdo in KÉdu, are stated to have been constructed during this period, by artists invited from India; and the remains of the palace, situated on a range of low hills near the site of the thousand temples, still attest the existence of this first capital of Java.

"Ardi WijÁya had five sons, besides a numerous illegitimate offspring. The eldest was appointed chief of the class of cultivators, the second of the traders, the third to the charge of the woods and forests, the fourth chief of the manufacturers of oil, sugar, and spirits, and the fifth, named RÉsi DÉndang GÉndis, remained as assistant to his father.

"When this prince died, his youngest son, RÉsi DÉndang GÉndis, found himself in charge of the capital, and invested with the general administration of the country; but his brothers having formed independent governments in other parts of the island, refused to acknowledge his supremacy. One of them was established at BÁgalen, another at JapÁra, and a third at KÓripan. He is said to have died of a broken heart, in consequence of these secessions, leaving a numerous progeny, who established themselves in different parts of the country.

"The next prince who," according to these accounts, "appears to have succeeded to the government of MÉndang KamÚlan, was DÉwa KasÚma, who being of an ambitious character, is said to have proceeded eastward, and established the kingdom of Jang'gÁla, the capital of which, so called from his attachment to the chace (jang'gÁla signifying "a dog" in the Javan language) was built in the forest of Jeng'Áwan, a few miles to the eastward of the modern SurabÁya, where its site, with many interesting remains of antiquity, is still pointed out. This event is supposed to have taken place about the year 846."

Of the earlier history of Java it is probable, that each of these three accounts contains some true particulars; but with[Vol II Pg 91]out unnecessarily discrediting the claims which that country asserts to a higher antiquity, we must confess ourselves unable, in the present state of our information, to separate truth from fable, till we arrive at a period when its records are more consistent. Unconnected with the line of princes whose names have been brought forward, many small states, petty dynasties, and separate interests, no doubt existed on Java in earlier times: of which little mention is made by tradition, which seldom busies itself, except with extensive and sanguinary wars, or great political changes. Among these may have flourished the celebrated JÁya BÁya, in whose reign the BrÁta YÚdha is said to have been composed by the PandÍta PusÉda. In the account obtained from SÚra-kÉrta, this prince, as we have seen, is related to have reigned in the eighth century in the country of KedÍri.

The temples at BrambÁnan (the extensive remains of which, with the numerous casts in metal found in their vicinity, prove the high state which the arts had attained in a remote age, and afford incontestible evidence of the establishment of the Hindu worship in the earliest periods of Javan history), are stated in some accounts to have been constructed in the year 525, and in others in the year 1018; but as far as the general tradition may be relied on, it seems most probable that they were the work of the sixth or seventh centuries. This opinion derives confirmation from the fact, that during this period idol worship increased in Japan. Abundance of idols and idol carvers, and priests, arrived in that quarter from several countries beyond sea; and local traditions assert, that at that time similar emigrations first took place to Java and the eastern islands[254]. [Vol II Pg 92]

DÉwa KasÚma is represented by the Javan writers to have been a prince of great talent and enlarged views, and by his [Vol II Pg 93]mild and beneficent government to have induced many of his relations to submit to his authority, which in a short time extended over all the provinces eastward of JawÁna. But the most interesting fact related of him is, that he sent his children, consisting of four sons and a daughter, to India (Kling), in order that they might there be educated and instructed in the religion of BrÁma; from whence the eldest son having married the daughter of one of the greatest princes of the country, returned to Java with three large ships, laden with long cloth and other valuable manufactures, and bringing with him able artists of different professions, and a thousand chosen troops presented to him by his father-in-law as a body guard. How far this relation is correct it may be difficult to determine; and a suspicion may even be entertained, that it was a fiction invented by national vanity, for the purpose of concealing from posterity the successful invasion of foreign adventurers. What we know for certain is, that during the reign of the reputed sons of this prince, the Hindu religion, institutions, and literature, with the ornaments of continental India, were very generally introduced and diffused; and it is from this date that we may speak with some degree of confidence as to history.

DÉwa KasÚma, on the return of his children from India, divided his kingdom among them. To the eldest, Ami LuhÚr, he gave the succession to Jang'gÁla, with a jurisdiction of limited extent; to Ami JÁya he gave the country of GegÉlang or SÍnga Sari; to LÉmbu Meng'Árang he gave the country N'garÁwan or BrowÉrno, and to LÉmbu Ami LuhÚr he gave [Vol II Pg 94]the country of DahÁ or KedÍri; so that, when he died, the island of Java became divided into four kingdoms. His daughter, who was the eldest of his children, and named DÉwi KilÍ SÚchi, remained unmarried, and performed a conspicuous part in the transactions of those days. The temples at SÍng'a Sari, the ruins of which still remain, are stated to have been constructed by that princess.

The reign of Ami LuhÚr is celebrated for the extensive intercourse which at this period took place with foreign nations, and still more on account of the exploits and adventures of his son, PÁnji Ino KÉrta PÁti, the issue of his marriage with the Indian princess, and who, under the name of PÁnji, became the most renowned hero of Javan story. The adventures of PÁnji are described in numerous romances, which form the subject of still more numerous dramatic exhibitions, and constitute a principal portion of the polite literature, as well as of the popular amusement of Java. In these romances the hero is represented as devoted to love and war. At an early age he marries AngrÉnÉ or SÉkar'tÁji, the daughter of his father's Pepati, to whom he is passionately attached. His father, desirous of uniting him with his cousin, the daughter of the chief of KedÍri, causes the first object of his affections to be put to death. PÁnji on this embarks with the dead body, and a storm arising, most of the vessels which accompanied him being lost, he is supposed to have perished. He, however, reaches the island TanÁbang in safety, and after burning the body of his lamented AngrÉne, proceeds with all the followers he can muster to BÁli, where he assumes the name of KlÁna JÁyang SÁri. Having obtained assistance from the prince of the island, AndÁya PrÁna, and received in marriage the princess his daughter, usually known under the name of the PÚtri or princess of BÁli, he crosses to BalambÁngan, the most eastern province of Java, and also uniting in marriage with the princess of that country, he obtains numerous auxiliaries, and moves westward to KedÍri, in quest of the princess ChÁndra KirÁna, the fame of whose beauty and accomplishments had been widely celebrated. Here, in consequence of his change of name, and the general belief that he had perished in the storm, he is considered as a powerful Raja from SÁbrang, or the opposite shore,[Vol II Pg 95] and joining the chief of KedÍri, he secretly makes himself known to his daughter, and marries her.

According to some of the romances, a prince from NÚsa KanchÁna, or the Golden Isle, with numerous followers, and accompanied by two princesses from NÚsa RÉtna arrives at Jang'gÁla about this period, and giving himself out for the long-lost PÁnji, imposes on the credulity of the father, who receives him as his son. This prince is represented as the son of a BramÁna possessing supernatural gifts, which enable him to succeed in the deception, and is said to have been lord of many rajas, among whom were BÁka, MordÁda, and many others who are named. He is reported to have had a sister, named AngrÉna SuÁra, excelling in beauty, and in every respect resembling the princess AngrÉnÉ, who with her nurse accompanied his four wives and numerous concubines to Java.

KlÁna JÁyang SÁri now resuming his name as the real PÁnji, his father, the prince of Jang'gÁla, proceeded to KedÍri with the auxiliaries brought over by the impostor, when a combat takes place between the two princes, and the true PÁnji becomes manifest.

According to other accounts, the storm in which PÁnji was supposed to have perished, occurred when the princess AngrÉnÉ was living. She is cast on the BÁli shore, where assuming a male habit, and becoming a favourite of the prince, she in time obtained the sovereignty of that island under the title of JÁya Ang'ling DÁra. PÁnji is thrown on the south shore of Java, and afterwards sent by his father to reduce the refractory chief of BÁli, in whom he recognizes AngrÉnÉ. In another romance his second wife, ChÁndra KirÁna, is represented as becoming chief of BÁli, under the title of Kuda NarawÁng'a.

It is also related, that, about this period the Prince of SÍnga-sÁri being attacked by the BÁlians under KlÁna RÁng'ga PÁspÍta, and defeated in an engagement near ArÁra BidÁli, applied for assistance to Jang'gÁla and BrowÉrno. The forces sent as auxiliaries from Jang'gÁla, were defeated, and it was not until the arrival of a celebrated warrior from BrowÉrno, that the BÁlians were obliged to retreat. The river which flowed by the scene of action still[Vol II Pg 96] bears the name KÁli GÉti, from its stream having been converted into blood on this occasion.

With regard to the Raja of NÚsa KanchÁna, it is related that he possessed very extensive influence over all the islands of SÁbrang. He is sometimes called KlÁna TÁnjung PÚra, and said to have obtained his authority by means of a BramÁna, named KÁnda or SakÉndo, and sometimes SatÍrti, who performed a severe penance on the island TambÍna. His first establishment was at Goa on Celebes; afterwards he attained supreme power: every island which he visited submitted to his sway. He established himself on Sumatra, in the country which has since been called PalÉmbang, whence he waged war against Java, in order to obtain the celebrated princess of DÁha in marriage. In other accounts, again, this prince is supposed to have been the son of the chief of BrowÉrno on Java, carried off when an infant by a BramÁna, who left his own son in his place.

In the dramatic performances of the BÁlians, KlÁna TÁnjung PÚra is the same with Si MalÁyu, which means a wanderer, and from which it has been supposed probable that the MalÁyus have derived their name.

The poetical latitude given to the compositions which describe the life and adventures of Panji, leaves it doubtful whether he was in fact the real son of a Javan prince, or some aspiring adventurer from India, whose attachment the chief of Jang'gÁla might have found it his interest to secure. In the dramatic exhibitions of the same subject, it is difficult to decide whether the heroes of the piece are intended to represent the real personages whose names appear in history, or whether they are merely invested with historical titles, for the purpose of giving dignity to fictitious characters.

Some idea may be formed of the reverence in which PÁnji is held by the Javans, from their representing him as an incarnation of Vishnu, and his second wife, ChÁndra Kirana, under the name of DÉwi GÉlu, as an incarnation of Sri.

This belief, together with the miraculous transformations and supernatural events attributed to the interference of the Hindu deities, while heightening the colours of these compositions may have rendered them more popular subjects for dramatic exhibition, but it has deprived them of nearly all[Vol II Pg 97] authenticity and value as historical records. Perhaps the only inferences, with respect to the hero of them, which we can be justified in drawing, is that the prowess, enterprises, and accomplishments of this chieftain, who has been termed the Charlemagne of the East, far excelled those of his cotemporaries, and that he visited BÁli. It appears also, that during this period some government was established in the other islands of the Archipelago, in which a similarity of religion, character, and usages prevailed. As descriptive of the manners and customs of the country, and as affording incontestible evidence, not only of the existence of the Hindu religion on Java, but of its universal diffusion as the prevailing worship of these islands at this period of their history, these traditionary remains possess a high value; and with the traces of foreign influence still to be found in their languages, and in the numerous monuments of the arts, will materially contribute to the developement of their earlier history, while they throw light on the character of the people, and the progress that had been made in civilization.

The kris is believed to have been first introduced into the Eastern Islands by PÁnji; and some go so far as to assert, that all the countries in which it is now worn acknowledged his supremacy. The gÁmelan, or musical instruments of the Javans, together with the various dramatic exhibitions which still form so essential a part of the popular amusement, and compose so distinguishing a characteristic of national literature, are all supposed to have been introduced by him.

The adventures of PÁnji are related in the Malayan romances, where that hero is represented under the appellation of ChÉkel WÁning PÁti (literally, "when young brave to death"), and in the Malayan annals a particular account is given of a chief of SÁbrang, who, according to their story, obtained the princess ChÁndra KirÁna in marriage[255]. [Vol II Pg 98]

About this period the first intercourse with China is believed to have taken place: a large Chinese wÁngkang was wrecked on the north coast of Java, and the crew landed, some near JapÁra, others at SemÁrang and TÉgal. The rider of the vessel is represented as bringing with him a magical stone, by which he performed many wonderful effects, and by means of which he ingratiated himself with the chief of TÉgal, who allowed him to collect the remainder of his crew into a regular establishment, and conferred upon them many privileges.

The accounts regarding the succession of PÁnji to the throne of his father are very discordant. In some he is represented as having succeeded on his death, and having continued to administer the government for several years; in others, he is represented as dying prematurely, during the [Vol II Pg 99]lifetime of his father: PrÁba JÁya SangÁra, chief of MadÚra (then called NÚsa AntÁra, or the island lying between), jealous of the power of Jang'gÁla, is said to have landed, and in a desperate action killed PÁnji with an arrow from his own bow, in fulfilment of a prophecy which foretold that he would be invulnerable, except to the iron staff of JÁya LangkÁra, of which, it is added, this prince had manufactured his arrow. The account of this affair, as related in the MadÚra traditions, is as follows:

"Then the prince of NÚsa AntÁra, called KlÁna PrÁbu Jaya, consulted with GÚra BramÁna KÁnda, and others of his council, on the probability of his being acknowledged as chief prince over the adjacent countries. GÚru observed, that while DÉwa KasÚma lived he could not permit the attempt; but the prince informing him that intelligence had been received of the death of that prince, then said, 'GÚru, it is well; you are permitted to effect your object by force, if necessary, but in the first instance try negotiation.' A letter written on the leaf of a tree was then dispatched, and when the messenger arrived at Jang'gÁla, he found the prince AngrÁma WijÁya seated on his setingel, attended by his patÉhs, KÚda NawÁrsa and BrÁja NÁta. At that time they were discussing the prince's intention of transferring his title to his son, Ino KÉrta Pati[256]. The question was not decided when the messenger appeared. The prince declined reading the letter himself, but desired his minister to do so. As soon as BrÁja NÁta read the demand of the prince of NÚsa AntÁra to be acknowledged the superior, and the threat that he would lay waste the lands of Java in case of refusal, he became enraged to the highest degree, and without communicating the contents tore the letter, and seizing the messenger by the neck, threw the pieces in his face, and desired him to return to his master. After his departure Ino KÉrta PÁti arrived, and being apprized of the circumstances, entreated his father to permit him to go over in disguise to NÚsa AntÁra.

"On the return of the messenger to NÚsa AntÁra, he reported the result of his mission, when preparations were[Vol II Pg 100] immediately made for the attack upon Jang'gÁla, and the chief, on this occasion, received the title of JÁya SankÁra. But before the troops had departed, Ino KÉrta PÁti contrived to carry off from the palace the wife of the prince, named Dewi SinawÁti, which raised the enmity of the parties to the highest pitch.

"The prince of Jang'gÁla, when he was informed of these preparations, summoned his brothers from Ng'arÁwan and SÍnga SÁri, who resolved to unite with him against the expected attack. The three princes were in conversation, when information was brought them that the hostile troops had landed in great numbers. Then they drew out their people, and a battle ensued with the prince of NÚsa AntÁra, who lost many chiefs and followers. This prince finding the battle going against him, recollected the advice of GÚru BramÁna KÁnda, the loss of his wife, and the many insults he had received from Ino KÉrta PÁti: then throwing off his princely attire, he disguised himself as a common man, and arming himself with an arrow mixed with the people of Jang'gÁla, and went in search of Ino KÉrta PÁti. He had no sooner found him, than he discharged his arrow, and Ino KÉrta PÁti fell dead, it having been foretold that this chief could not be killed except by the iron staff of JÁya LangkÁra, of which the prince of NÚsa AntÁra had made his arrow, kris, and knife.

"BrÁja NÁta immediately acquainted his prince with the fall of Ino KÉrta PÁti, who thereupon rose and rushed into the thickest of the fight. The prince of Jang'gÁla attacked the prince of NÚsa AntÁra with his kris, and slew him. GÚru BramÁna KÁnda seeing his prince slain, wished to escape, but his supernatural power was no more; and being seized by the prince of Jang'gÁla, he was put to death, with all the people of NÚsa AntÁra, who did not save themselves by flight. Thereupon AgrÁma WijÁya assembled his council as before the war, and seated upon his setingel declared, that as Ino KÉrta Pati was no more, it was his intention to nominate his grandson, MÁisa LalÉan, to succeed him. MÁisa LalÉan accordingly became chief of Jang'gÁla in the year 927, and after a time made his uncle, BrÁja NÁta, TumÚnggung of Jang'gÁla, and retired him[Vol II Pg 101]self to the district of KÉdu. He had a son, named BanjÁran Sari, who succeeded him, after whom were MÚdanÍngkung, and MÚda SÁri, who had a son called RÁden PÁnkas, who succeeded to the government of Java in the year 1084. This prince established his capital at PajajÁran."

The fame of PÁnji naturally throws the other events of the day into the back-ground, and whatever credit may be due to the earlier administration of his successor, it is eclipsed by the brilliancy of his exploits. But it seems agreed that KÚda, or MÁisa LalÉan, who is the next prince in the line of succession of whom tradition makes mention, at an early period of his reign induced the separate authorities which had been established at BrowÉrno, SÍnga SÁri, and KedÍri, to acknowledge the supremacy of Jang'gÁla. Having, however, come to the throne at a tender age, and being under the influence of a crafty and designing minister, named BÁka, who, with one of the brothers of the prince, entered into a league to deprive him of his inheritance, he quitted his capital, and on the dismemberment of his eastern kingdom, became the founder of a new one in the west. The causes which induced him to leave his capital are related to have been a dreadful sickness, which at that period prevailed in the eastern districts of Java, and the designs of his minister, who hoped to possess the means of aggrandizing himself in the attempt to form a new establishment. The first eruption of the mountain Klut, of which tradition makes mention, is recorded to have taken place at this time, when the discharges from it are represented "to have been like thunder, and the ashes to have involved the country in impenetrable darkness." The sickness having continued to prevail after the departure of the prince, the inhabitants who had remained at an early period, are said to have embarked in vessels and proceeded to sea, no one knowing whither they went or hearing more of them.

KÚda LalÉan, accompanied by his mother ChÁndra KirÁna, proceeded west as far as BlÓra, where he laid the foundation of a new capital, under the designation of MÉndang KamÚlan, the name of the ancient capital of the island. From thence, however, owing to the treachery of his minister[Vol II Pg 102] BÁka, who aspired to the sovereignty, he was soon obliged to fly, and to take refuge with a devotee, until the chief of GÍling WÉsi, named Prau ChÁtor, going to war with BÁka, an opportunity was afforded him of regaining his authority. Uniting with the forces of that chief, he succeeded in overpowering BÁka, and laying waste his capital, which he afterwards burnt.

This BÁka is said to have had a criminal passion for his own daughter, and in consequence of her refusing to gratify his desires, to have secreted her in an adjoining forest. In his service was a man named BÁndung PrakÚsa, descended from Aru BÁndung, of BalambÁngan, and also from KÁran KÁlang, the last chief of BrambÁnan. This man aspired to obtain the daughter in marriage. The father consented to the match, on condition that he would remove the temples from the old site to the new MÉndang KamÚlan. Having made the usual offerings at the SÁng'gar, and done penance for forty days without sleeping, in the middle of the last night, when his tÁpa was all but accomplished, it happened that a maiden rose in her sleep, and without awaking, began to beat the rice block. On this, considering it daylight, he quitted his penance, and finding the stars still bright, he called down a curse on the women of BrambÁnan, that they should never be married till their hair was grey. This man is then said to have been transformed into a dog, or in other words, to have become a wanderer as a dog in the forests, where he met with the daughter of BÁka. From their intercourse is born a son, who in time destroys his father and marries his mother. From this union the people known at this day by the term KÁlang, trace their descent, although it is more generally believed that they are the real descendants of the first inhabitants of the island.

The brother of KÚda LalÉan, ChÍtra Arung BÁya, also called ChamÁra GÁding, being deceived by BÁka, formed a party at Jung'gÁla, and embarked from thence for the island of Celebes, where he established himself, and is supposed to be the same with SawÍra GÁding, the first prince of whom the BÚgis accounts make mention.

KÚda LalÉan having been requested by the chiefs of BÁnyu Mas, LÚrung TÉng'a, and TÉgal, to render them assist[Vol II Pg 103]ance 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[Vol II Pg 104] 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. [Vol II Pg 105]

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, imme[Vol II Pg 106]diately 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[Vol II Pg 107]-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].[Vol II Pg 108]

A different account of the first establishment of the MajapÁhit empire is given in a manuscript recently obtained from [Vol II Pg 109]BÁli, which may deserve attention, in as far as it differs from the usually received opinion in Java. This account is as follows:

[Vol II Pg 110] "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

(literally 1465.)[Vol II Pg 112]

"In the kingdom of TumÁpel there reigned a king, named and styled RÁtu Sri JÁya PurÚsa, who in his demise was [Vol II Pg 113]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 [Vol II Pg 114]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[Vol II Pg 115] 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. [Vol II Pg 116]

"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][Vol II Pg 117] [Vol II Pg 118]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.[Vol II Pg 119]

The reign of the third prince of MajapÁhit was of very short duration, and he was succeeded by Ardi Wijaya, who [Vol II Pg 120]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[Vol II Pg 121] 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[Vol II Pg 122] 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 in[Vol II Pg 123]tended 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 [Vol II Pg 124]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[Vol II Pg 125] 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[Vol II Pg 126] 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[Vol II Pg 127] 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,[Vol II Pg 128] 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[Vol II Pg 129] 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[Vol II Pg 130] 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[Vol II Pg 131] 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,[Vol II Pg 132] 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[Vol II Pg 133] 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[Vol II Pg 134] 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 return[Vol II Pg 135]ing 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[Vol II Pg 136] 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 esta[Vol II Pg 137]blish 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[Vol II Pg 138] 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.

Nothing certain is known of the fate of the prince of MajapÁhit. According to some accounts, he, his family, and [Vol II Pg 140]immediate adherents were put to death on the assault of the city; according to others, he fled to MÁlang, and ultimately to BÁli. But the temporary establishment formed at MÁlang, after the fall of MajapÁhit, is ascribed by the tradition of that district, not to the sovereign, but only to the AdipÁti of MajapÁhit, probably one of the sons of Angka WijÁya, who had remained with his father, and was indifferently termed DepÁti GÚgur or DepÁti MajapÁhit. The date at which Angka WijÁya ascended the throne scarcely allows us to believe that he was living at the period of its final overthrow. This date may be determined from the inscriptions on several tombs still in a state of preservation. The year marked on the tomb of the princess of ChÁmpa (which is within the ruins of MajapÁhit) is 1320; that on the tomb of [Vol II Pg 141]MulÁna Ibrahim, who died twenty-one years after the arrival of the Raja ChÉrmen in 1313, is 1334; and as the princess of ChÁmpa must have been living at the period of Aria DÁmar's being sent to PalÉmbang, when that prince had at least attained the age of puberty, the accession of Angka WijÁya to the throne of MajapÁhit must have been anterior to the year 1320, and a reign of eighty years more than exceeds the limits of probability. All the accounts which are given of the fate of this prince and his family agree in stating that the princess of ChÁmpa, who must, if living, have been nearly a hundred years of age, fell into the hands of the conquerors, and found an asylum with the SÚnan BÓnang of TÚban: but this statement is disproved by the recent discovery at MajapÁhit of the tomb of this princess, who appears to have been buried according to the Mahomedan custom, and on whose tomb-stone the date 1320 is found, in the old Javan characters, in the highest state of preservation.

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

"About twelve months after the establishment of the supreme authority at BintÁra, or DemÁk, the people of the more eastern provinces again reverted to the standard of BrowijÁya, who had received assistance from his son established on BÁli; upon which PangÉran Aria of KÚdus and HÚsen were directed to proceed against them with a powerful army. A desperate engagement took place near MÁlang, in which the PepÁti Sindu RÁja was killed. The Mahomedan forces were however victorious, and following up their success, they pursued the MajapÁhit people to GrojÓgan (BalambÁngan) whence BrowijÁya and those of his followers who still adhered to his fortune took refuge in boats, and fled to BÁli. This event happened in the Javan year 1403."

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

"When the people of MajapÁhit were defeated, and obliged to fly their capital, the PÁteh of MajapÁhit took refuge at a place now called Sing'gÁra, to the south-west of MÁlang, where he met with protection from a devotee,[Vol II Pg 142] named KiÁi GÉdÉ Seng'gÁra, who becoming attached to him gave him his daughter in marriage.

"After the death of the PÁtah of MajapÁhit, and of KiÁi GÉdÉ Seng'gÁra, the son of the former disagreeing with his wife, quitted Seng'gÁra, and built a small village at GedÁdang, where afterwards he constructed a fort, and assumed the name of RÁng'ga PermÁna.

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

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

All the chiefs and priests went to GÍri on their return from Seng'gÁra, to offer up thanks for their victory. The SÚnan was much indisposed when they arrived, and soon after died, at the age of sixty-three years. The tomb of the SÚnan GÍri is still kept in a state of preservation, and highly revered. It is remarkable for still containing the pusÁka kris, which he[Vol II Pg 143] desired should be placed near his grave, and to which superstition has attached many virtues[265].

To return, however, to RÁden PÁtah. No sooner had this chief caused the removal of the regalia from MajapÁhit to DemÁk, than the SÚnans, GÍrÍ, BÓnang, and KÁli JÁga formally invested him with the government, under the title of PanambÁhan JÍmbun, and declared him the deliverer from paganism and the head of the faithful. The manner in which RÁden PÁtah obtained the sovereignty is otherwise related in other accounts.

While these events were passing in the eastern and more populous districts of Java, the missionaries were not idle in the western districts. Sheik MulÁna, of ChÉribon, after effecting the conversion of the chiefs and people in his neighbourhood, sent his son, MulÁna HÁsen-u-din, to Bantam, where, in the vicinity of the mountain PulasÁri, a body of eight hundred recluses at once embraced the faith, and his disciples soon became numerous.

HÁsen-u-din went afterwards with his father to Mecca. On their return they visited the court of MenangkÁbau on Sumatra, where they were received with great distinction by the Raja, who at their departure presented the father with a celebrated kris. From MenangkÁbau they proceeded to the mountain PulusÁri in Bantam, whence the father returned to ChÉribon, leaving the MenangkÁbau kris with his son. HÁsen-u-din shortly after went to ChÉribon, to be married to a daughter of the SÚnan DemÁk (RÁden PÁtah), and from thence to DemÁk, where he found RÁden PÁtah engaged in war with the prince of MajapÁhit. He there obtained his daughter in marriage, and assisted in bringing the war to a favourable conclusion, after which he returned with his wife to Bantam. Bantam at this period was a province dependent on PajajÁran.

About twelve months after his return to Bantam, where he assumed the chief authority, HÁsen-u-din went over to the Lampung country in Sumatra, accompanied by PangÉran BÁlu, a chief of TulangbÁwang, and proceeded as far as IndrapÚra, where he married the daughter of the Raja as his[Vol II Pg 144] second wife. On this occasion it is said that the Bencoolen river was fixed upon as the boundary of his possessions in that direction; but it does not appear whether, by this new boundary, his possessions became more extended or more circumscribed than before.

During the whole of his progress from TulangbÁwang to IndrapÚra, it is said that the sword was never out of the scabbard. It is therefore probable, that his title to these more distant regions was founded upon some previous claim, and either that the Lampung country was transferred to his father, Sheik MulÁna, along with the MenangkÁbau kris[266], or that Palembang and the southern part of Sumatra might have devolved to Bantam, in consequence of HÁsen-u-din's marriage with the daughter of RÁden PÁtah, who had then assumed the sovereignty of Java and its dependencies.

On HÁsen-u-din's return from IndrapÚra, he assembled a large body of men, principally from the southern districts of Sumatra, and marched against PÁkuan PajajÁran, the chief of which, with his followers, still adhered to the ancient faith, and attacking that capital at midnight completely annihilated its authority. On this occasion KrÁwang is said to have been fixed as the boundary between the possessions of Sheik MulÁna of ChÉribon and those of Bantam, there being at that time no intermediate power.

The manner in which this ancient capital was annihilated, is described with great minuteness in the different traditions of the SÚnda people, and the descendants of those who escaped and continued to adhere to their ancient faith, are to be traced in the districts of Bantam, where they still continue distinguished from the rest of the population under the designation of Bedui[267]. [Vol II Pg 145]

Among the articles removed from MajapÁhit, and still preserved with superstitious veneration, was the pasÉban, or hall [Vol II Pg 146]of audience, a large building, supported by a double row of lofty pillars. This was placed in front of the mosque at DemÁk, where it is still to be seen. At KÚdus there is a carved door belonging to the place of worship which BrowijÁya used to attend; and in the burial places at TÚban, and several of the eastern districts, are still to be found relics of a similar kind, which are reverenced as sacred.

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