FOOTNOTES:

[237] Middlekoop's Collection.

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

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

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

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

[242] Asiatic Researches.

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

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

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

"In the year 1801, Sura-kerta being no more, the seat of government will be removed to Katáng'ga, which being afterwards demolished, the seat of government will be removed in 1870 to Kárang Báya.

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

"On regaining possession of the country, the new Javan government will desert the former capital of Kárang Báya, as being an unlucky site, and remove it to Waríngin Kúbu, which is near the mountain N'gmárta Láya. This will take place in 2020.

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

[245] Vide Asiatic Researches.

[246] See account of Watu Gúnung in vol. i. Literature.

[247] See vol. i. Poetry​—Brata Yudha.

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

"Batara Rama Yana having completed the wars, and conquered Dasa Muka, of the country of Alinka, thought of making a new settlement from the wilderness. To this he gave the name of Durjayapura; and after a long reign, resigned the government of it to his son, Butlawa, ending his days in solitude. Butlawa reigned for some years over the country of Durjayapura, and was succeeded by his son, Kunti Buja, who married the daughter of his Páteh, named Kasa. This prince removed the seat of government, or rather changed the name of it, to Mandura Rája, and was succeeded by his son, Basu Keti, who ascended the throne at nine years of age. During his reign there arrived a beautiful woman, named Dewi Sani Gatra, daughter of Bengawan Adi Rusa, who had fled from the Prince of Nusa Kambangán, called Jura Mataraja. The prince married her, and was in consequence attacked by Jura Mataraja; but by the assistance of Pula Sara, the father of Abiasa, who afterwards became sovereign of Astina, he defeated him, and remained in quiet possession of his country. By the princess he had four children; three sons, named Basu Dewa, Aria Prabu, and Angrasana, and a daughter named Dewi Kunti. When Basu Dewa was fifteen years of age, his father wished him to marry a princess of the country, but the youth having fixed his affections upon the daughter of Raja Sirwonga, named Dewi Angsa Wati, refused compliance, and was in consequence dismissed from the royal presence.

"Basu Dewa, learning that the daughter of Sirwonga had been carried off by a giant into the woods, succeeded in overpowering the giant, and married Dewi Angsa Wati; but intelligence being given thereof to the chief, the prince of Ambulutiga, a chief called Tiga Warna (tri-coloured) was sent in pursuit of Basu Dewa, whom he overtook on his return to Mandura Raja. Basu Dewa was vanquished and fell into a cave: the princess fell into the hands of Tiga Warna.

"It was about this time that Pula Sara obtained the kingdom of Astina for his son Abiasa, and was desirous of betrothing him to Dewa Ambalika of Astina; but the young prince would not consent; and one day, when he was wandering in the forests, he heard a voice issue from a cave, and discovered Basu Dewa, who related his case and intreated his aid in the recovery of his wife. The young princes then proceeded in search of Tiga Warna, and having discovered him, Basu Dewa discharged an arrow at him and killed him. Dewi Ansga Wati was in consequence restored to her husband. Basu Dewa and Abiasa then exchanged vows of perpetual friendship between themselves and their descendants, invoking a curse upon whomsoever of them should be guilty of breaking it. After this, Basu Dewa returned to Mandura Raja.

"Basu Dewa at length succeeded his father in the government of Mandura Raja, and had several children; of whom one was white, named Kakra Sana, the other black, named Kresna. He was succeeded by a son whom he had exposed in the woods, but to whom he afterwards became reconciled, named Raden Kangsa, to whom he gave the country. At this time Pandu Dewa Nata reigned over the kingdom of Astina. One night a voice said to him in a dream, 'When you meet with children of Madura, white or black, put them to death.' His father, who was still living, apprehensive for the fate of his favourite sons, Kakra Sana and Kresna, sent them to Widara Kandang for concealment, with Angga Gopa. These two princes afterwards hearing of an exhibition of fighting men, proceeded with their sister Sambádra to the Alun alun, where the combatants were assembled, and here they met Raden Aria Jenaka and Sena, sons of Pandu Dewa Nata, from Astina, who when their father died heard of the fame of Madura, and came in quest of the country.

"Raden Kangsa was seated in the paseban, surrounded by his chiefs, when his Páteh informed him that the proscribed children had at last appeared. The prince, delighted that those whom he had so long sought in vain had now appeared of their own accord, ordered his Páteh immediately to seize them; but Kakra Sana fought with the Páteh, and drove him back upon the prince, who then seized him himself, and throwing him on the ground with violence, blood gushed from his mouth. Kakra Sana then called for assistance from Krésna, who with Raden Sena immediately came and overpowered Raden Kangsa. Upon this Kakra Sana put him to death with his weapon Lugúra. The Páteh, ignorant of the fate of his prince, rushed upon the parties, but was pierced with a spear by Kakra Sana, who immediately exclaimed, 'I am Resi Anapita of Repat Kapanasan; I am Resi di Jala dana Baladewa, the son of Basu Dewa of Madura.'

"Then his uncle, Aria Prabu, spoke; and having embraced him, carried him to his father, Basu Dewa, who conferred the country upon him. At night, however, Kakra Sana heard a voice in his sleep, saying, 'to-morrow will I be revenged in the war Brata Yudha: there will be one of the country Chámpala Raja, I am he.' Kakra Sana replied, 'well I dare you.'"

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

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

[251] At this time there were also three other cotemporary kingdoms, Daha, Singa Sári, and Ng'arawan.

[252] By these accounts, Sawela Chala is represented as the thirtieth in descent from Nurchaya, and the eleventh from Arjúna, according to the following line of Indian princes who ruled at Astína-púra and Guj'-rat.

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

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

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

"My Japanese author mentions what follows, as something very remarkable, and says, that it happened in the thirty-first year of his reign, and contributed very much to the advancement of the Budsdo religion. About a thousand years ago, says my author, there was in "Tsiutensiku (that is the middle Tensiku, whereby must be understood the country of the Malabarians and the coast of Coromandel in India) an eminent fotoke called Mokuren, a disciple of Siaka. About the same time the doctrine of Jambaden Gonna Niorai (that is, Amida the great god and patron of departed souls) was brought over into China, or Fakkusai, and spread into the neighbouring countries. This doctrine, continues he, did now manifest itself also in Tsinokuni, or Japan, at a place called Naniwa, where the idol of Amida appeared at the entry of a pond, environed with golden rays, nobody knowing how it was conveyed thither. The pious emperor, in memory of this miraculous event, instituted the first Nengo in Japan, and called it Konquo. The idol itself was by Tondo Josijmitz, a prince of great courage and piety, carried into the country of Sinano, and placed in the temple of Sinquosi, where it afterwards, by the name of Sinquosi Norai (that is, the Norai or Amida of Sinquosi) wrought many great miracles, which made that temple famous all over the empire. Thus far my Japanese author. He was succeeded by his son, Fit Atzu, or Fint Atz, in the year of Synmu 1232, of Christ 572. My author makes no mention of his age, but sets down the following remarkable events which happened during his reign.

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

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

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

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

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

[255] In these annals, the princess Chándra Kirana of Daha is represented as being demanded in marriage by the son of the Mahomedan Raja of Malacca, and the story, in which an account is evidently given of a visit to Java at a much later period of its history, blended with the earlier romances of Java, after detailing the particulars by which the prince of Tanjung-pura became Raja of Majapáhit, is thus told:

"The Batára had a daughter, named Raden Galu Chandra Kirana, "whose beauty was celebrated far and wide, and many Rajas sought her in marriage. Her fame reached Malacca, and Sultan Mansur became enamoured of her by description. He ordered Paduka Raja, the Bendahara, to fit out a fleet of five hundred large prahus with innumerable small ones. At Singapura were fitted out a hundred with three masts, and at Singi Raya as many more of the same sort.

"Then the prince selected forty nobles of the country, and forty virgins of noble family. He summoned Maha Ruja Merlang of Indragiri, and the Raja of Palémbang, the Raja of Jambi, and the Raja of Linga, to attend him to Majapahit; all the young warriors attending the prince, and all the great men remaining for the government of the country.

"When they reached Majapahit, they were well received by the Batara. At this time the Rajas of Daha and Tanjungpura, the younger brothers of the prince, were present at Majapahit.

"Among the chieftains who accompanied the Raja of Malacca was the celebrated Hang Tuah or Laxamana, who was highly admired, and exhibited wonderful feats.

"The Batara gave his daughter, Chandra Kirana, in marriage to the Raja of Malacca; and the Batara, delighted with his son-in-law, caused him to be placed on a seat of equal honour with himself, both on public occasions and at meals.

"Then being about to depart, the Raja requested to be presented with the kingdom of Indra-giri, which was accordingly given to him. He then bestowed Siantan on Laxamana, from which time the rulers of Siantan are descendants of Laxamana.

"By the princess he had a son, named Raden Galang, who was killed one day by a man running amok."​—Malayan Annals.

[256] Pánji.

[257] According to the traditions of the Sunda people, these two brothers, Chiong Wanara and Raden Tanduran, were descended from a prince of Galu, and their empires were divided by the river of Brebes, thence called Chi Pamali, or the River of Prohibition.

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

"After this the travellers prosecuted their journey, and in due time arrived at Bajong Galu, where they went to the house of a relation of Ke Balangantrang, named Ke Haziali, the chief of all the blacksmiths. Chiong Wanara was then delivered over by Ke Balangantrang to Ke Haziali, who treated him as his own son, and instructed him in the art, in which he soon became eminent.

"Chiang Wanara had not been long in this new situation, before Raja Galu, hearing of the circumstance, sent for and begged him of the head blacksmith. The Raja in time owned him for his own son, and was so delighted when he first beheld him, that he sent for his son, Raden Aria Bang'a, and desired him to take every care of his newly-found brother.

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

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

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

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

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

"The combat was then renewed with the same vigour as before, and they continued fighting towards the westward, until they came to a row of trees (jajar), where they halted. On being asked by his brother the name of those trees, Chiong Wanara answered paku: Raden Aria Bang'a then said, 'the name of the place must be Pakuan Pa-jajar-an.'

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

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

"Raden Aria Bang'a then said to his brother: 'do thou go to Pakuan Pajajaran while I go to Majapahit.' They accordingly separated, Raden Aria Bang'a proceeding to Majapahit, and Chiong Wanara returning to Bajong Galu, for the purpose of visiting his father in the cage.

"When Chiong Wanara arrived at Bajong Galu, and found the cage empty, his astonishment was very great. He then addressed himself to one of his people, named Ke Jampang, and asked what was become of Raja Galu. Ke Jampang replied, 'he went out of the cage of himself, without the assistance of any one, and has returned to his usual place of residence at Surga Luka, where he now is, having assumed the name and title of Guru Putra Hinga Baya.'

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

"Chiong Wanara forthwith invited Ke Jampang to accompany him to Surga Luka, in search of his father, Guru Putra Hinga Baya.

"In a short time they arrived at Surga Luka, and Chiong Wanara surrendered himself, entreating his father's forgiveness for what had passed. Guru Putra then said, 'to a certainty there must be two kingdoms on the island of Java, of which the (intermediate) boundary will be the river Pamali. The kingdom of Raden Tanduran will be to the eastward, and shall be called Majapahit; that of Chiong Wanara will be to the westward, and shall be called Pakuan Pajajaran: the latter kingdom will cease first (tunda dahulu.') Whence the people under Chiong Wanara were called Orang Sunda, and their language Sunda.

"Guru Putra then gave Chiong Wanara a black monkey-skin jacket, which the latter forthwith put on, and immediately became in appearance like that animal. He at the same time gave him the name of Guru Minda-sida tanda Prabu lutung Kasarong, and furnished him with some rice-seed, and appointed Ke Jampang to be his follower.

"Guru Minda and Ke Jampang then took their departure: and when they came to a place not far from Bajong Galu they set out about sowing their rice-seed, distributing it among all the poor people of the place for that purpose.

"Pandi Chacha Domas and all the Peng'gawas, as well as all the people of Bajong Galu, who were attached to Chiong Wanara at the time he went to see Guru Putra Hinga Baya of Surga Luka, being without a sovereign, went all of them to the eastward, to reside in the country of Majapahit.

"When Prabu Lutung Kasarong had given orders for the sowing of the rice, he and his follower, Ke Jampang, proceeded to a place on the south sea coast, called Kedu Pondok, where Ke Jampang being left to settle, the place took its name from him, and was ever after called Chutak Jampang.

"After Prabu Lutung Kasarong had left Ke Jampang at Kedu Pondok he went through the woods, till coming near Pakuan Pajajaran he found a very large tree, called pundi, situated on the banks of the river Chili-wong. He remained under it to rest himself, and gave the place the name of Kampung Pundi.

"Kuwu Mangkubumbi, of Jambadipa, in the district of Jelebud, had several children, all of them females. The youngest was called Purba Sari, and was established in the interior, near the tree called gadug, from which the kampung so called took its name.

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

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

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

"In the course of time, Niai Purba Sari built a house at Wangun, and the place was afterwards called Kampung Wangun. He then planted some tagur trees, from which the place received the name of Kampung Tagur. After this, Prabu Lutung Kasarong caused Niai Purba Sari to remove from the gaduga tree to Kampung Wangun.

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

"He afterwards received the name of Niang Galarang, and established himself at Pakuan Pajajaran, where the Batutulis (inscribed stone) now is, and which was the seat of government of the Maha Raja Prabu Niang Galarang. After this his wife became pregnant, and Prabu Niang Galarang left Pakuan Pajajaran to the care of his Peng'gawas, or ministers of state, and went to Bukit Padang, where he became a Pandita.

"When the time was come, Niai Purba Sari brought forth a son of the most exquisitely beautiful features, to whom she gave the name Silawang'i.

"When Silawang'i grew up, he removed from Pakuan Pajajaran to Sumedang Larang, where he was soon afterwards married; first to Niai Raden Raja Mantu, and then to the daughter of the Peng'gawa of that place, so that he had many wives. He at the same time received the title of Baginda Maha Raja Prabu Silawang'i.

"Prabu Lutung Kasarong had afterwards two other sons, the elder named Ke Glap Nyawang, the younger, Ke Kedang Panjang, both of whom were strong and well made; and when they grew up they went with their father to Sumedang Larang, where they all remained with Prabu Silawang'i.

"Prabu Silawang'i, when he had got a number of wives and peng'gawas, returned to Pakuan Pajajaran, bringing them all with him, as also his two sons, and his man Ke Jampang, who was then called Purwa Kala. In returning to Pakuan Pajajaran, Prabu Silawang'i first went to a place on the south coast, called Nusa Kambangan, and there embarking in a vessel with all his family, he sailed westward, till they came to the anchoring place, to which was given the name of Palabuan Ratu (Wyn Coops Bay), and having disembarked, they all proceeded to Pakuan Pajajáran.

"On his arrival there, Prabu Silawang'i established himself as Raja, and having assembled all the Mantris, Peng'gawas, and other chiefs and officers, together with all the military forces, he caused great rejoicings to be made on the occasion, and each day and night every kind of play was performed to amuse him. Pakuan Pajajaran was crowded with the happy and delighted multitude, and so great and powerful did Prabu Silawang'i become at that time, that all the princes from the river Chi Pamali beyond Java Head (in Bantam) on the west, submitted to him and were subject to Pakuan Pajajaran.

"Prabu Silawang'i then built without the kraton (or palace) a hall of audience (paseban), which was styled Sasaka Domas, or the hall of eight hundred pillars; and in the interior of the kraton another, called Rarawis Kanchana (or that of golden flowers). This was where the Batutulis now is."

The tradition goes on to relate, that Prabu Silawang'i had one hundred and fifty wives, and that his sons-in-law, of whom there were also one hundred and fifty, were made great public officers.

In the course of a little time one of his highness's wives, named Niai Mantri Manek Mayang Sunda, the sister of Ke Marugal Sang Mantri Ayung, became pregnant, and in due time brought forth a beautiful boy, who was called by his father Raden Guru Gatangan, and who was made Raja Muda of Pakuan Pajajaran, with the name and title of Prabu Guru Gantangan.

Both father and son continued as Raja Tuah and Raja Muda to live in the kraton of Pakuan Pajajaran, happy and on good terms with each other; the management and direction of the state being entirely vested in the hands of the Raja Muda.

[258] The Javan traditions furnish no information respecting the locality of this state.

[259] Having thus detailed the traditions which exist among the Javans respecting the establishment of foreign colonies in the Eastern Archipelago, and brought down this part of the history to the establishment of the kingdom of Majapahit, it may not be amiss to transcribe those which prevail among the Malayus, who, it is well known, endeavour to trace their descent from the Macedonian hero, Alexander the Great. The following account is taken from the Sejara Maláyu, or Malay annals, a work written in the year 1021 of Hejirat:

"It happened that Raja Sekander, the son of Raja Darub of Rum, of the race of Makaduniah, the name of whose empire was Zulkarneini, wished to see the rising of the sun, and for this purpose came to the confines of the land of Hind. There was a Raja in Hindustan, named Raja Kideh Hindi, who was very powerful, and whose empire extended over the half of Hindustan. Immediately on the approach of Raja Sekander, Raja Kideh Hindi sent his prime minister to collect his forces, and marched out to meet him. The armies engaged, and a battle ensued, as is fully recorded in the history of Raja Sekander. Raja Kideh Hindi was defeated and taken prisoner, after which he was sent back to his own country. This Raja Kideh had a daughter: after sending his minister, Perdana Mantri, to consult with the minister of Raja Sekander, he gave her in marriage to Raja Sekander, on condition of receiving three hundred thousand dinars of gold.

"Raja Sekander, after tarrying ten days in honour of the ceremony, pursued his journey towards the rising sun, attended by his bride. On their return, however, her father requested her to remain some time with him: Raja Sekander consented and took his leave.

"The princess was already pregnant by Raja Sekander, but he was unacquainted with this circumstance; nor was the princess herself aware of it, till a month after her return to her father. At the expiration of her time, the princess was safely delivered of a son, whom Raja Kideh Hindi named Aristan Shah.

"Raja Aristan Shah was in course of time married to the daughter of the Raja of Turkistan, by whom he had a son, named Raja Aftus.

"After an absence of forty-five years, Raja Sekander returned to Makaduniah, and Raja Kideh Hindi died, leaving as his successor Raja Aristan Shah, who (or rather whose dynasty) reigned three hundred and fifty years. After him reigned the following princes in succession:

Raja Aftus, who reigned one hundred and twenty years.

Raja Askayinat, do. three years.

Raja Kasidas, do. twelve years.

Raja Amastubusu, do. thirteen years.

Raja Zamzeius, do. seven years.

Raja Khuras Khainat do. thirty years.

Raja Ahat Sakayinat.

Raja Kuda Zuguhan, son of Amastubusu.

Raja Nikubus, who reigned forty years.

Raja Ardasir Migan, who married the daughter of Raja Nushirwan Adel, sovereign of the west, by whom he had a son, named Raja Derm Nus.

Raja Tarsia Burdaras, son of Raja Zamarut.

The last of these princes married the daughter of Raja Sulan of Amdan Nagara. This Raja Sulan was the mightiest prince of the land of Hind, and of all the Rajas under the wind. By the princess, his daughter, Raja Narsa had three sons:

Raja Herian, who reigned in the country of Hindostan:

Raja Suren, whom Raja Sulan appointed in his own place; and

Raja Panden, who reigned in Turkestan.

"After a short time Raja Sulan died, and his grandson, Raja Suren, reigned in his place in Amdan Nagara, with still greater authority than his predecessors, and all the lands of the East and West, except China, acknowledged him.

"Then Raja Suren formed the design of subjugating China, and for this purpose marched towards that country. Two months he marched on without any obstruction, and every country submitted, till he approached the country of Gang'ga Nagara, the Raja of which was named Gang'gi Shah Juana. Here an engagement took place, in which Raja Suren smote off the head of Raja Gang'gi Shah Juana, whose subjects having lost their chief submitted to Raja Suren, who married Patri Gang'ga, the sister of the deceased Raja. From Gang'ga Nagara, Raja Suren advanced to the country of Klang Kins, which in former times was a great country, possessing a fort of black stone (supposed to be up the river Johor). The name of the Raja of this country was Chulen, who was superior to all the Rajas of the country lying under the wind. Here another desperate engagement took place, in which Raja Chulen also was killed, and the country submitted to Suren. Then Raja Suren married the daughter of the deceased monarch, and advanced to Tamarak. He returned, however, to the land of Kling without proceeding on to China. On the return of Raja Suren he founded a city of great size, the fame of which became renowned, and the name of which was Bisnagur (a well known and celebrated city of the south of India), which even at the present time is a great city in the land of Kling.

"Raja Suren had by the daughter of Raja Chulen a daughter, named Chandu Wani Wasias, and by Putri Gang'ga he had three sons, one of them named Bichitram Shah, another Palidutani, and the third Nilumanam.

"Palidutani succeeded to the government of Amden Nagara, and Nilumanam was appointed to the government of Chandukani: but on the eldest son, Bichitram Shah, was only conferred a territory of small extent, which so displeased the young prince, that he resolved to abandon the country. He accordingly embarked with twenty vessels, fitted out with all the appurtenances of war, determining to conquer all the maritime countries; but his fleet was dispersed by a storm, and part of them returned to their country.

"Bichitram Shah is then represented as arriving in the country now called Palembang, where Demang Lebar Daon, great grandson of Raja Chulen, was chief. Here marrying the daughter of the Raja, he assumed the government, under the title of Sang Sapurba Trimurti Tribuna, and had by her four children; two daughters, named Chandra Dewi and Putra Sri Dewi, and two sons, named Sang Mutiaga and Sang Nila Utama.

"After some years Sang Sapurba was seized with a desire to view the ocean, and went in search of a good situation for a new settlement, leaving the younger brother of Demang Lebar Daon in the government of Palembang; and the fleet being prepared, they set sail from the river of Palembang, and after steering six days and nights towards the south, arrived at Tanj'ung pura, where Sang Sapurba was very honourably received by the Raja, and a thousand chiefs introduced him into the country, seated him on the throne, and honoured him like a prince. As soon as the news of his arrival reached Majapáhit, the Bitara, who was very powerful, came to make him a visit. Sang Sapurba received him very graciously, and gave him in marriage his daughter Chandra Dewi. After this ceremony the Bitara of Majapáhit returned to his capital; and it is from this marriage (say the Malayan traditions) that the rajas of Majapáhit are descended.

"After a long residence at Tanj'ung pura, Sang Sapurba set out again in search of some other country; but he first married his son, Sang Mutiaga, to the daughter of the Raja Tanj'ung pura, and established him on the throne of that country, giving him a superb crown. After leaving Tanj'ung pura he traversed the sea until he arrived in the strait of Sambor, in view of the hills of Ling'ga (Lingen.) The news quickly reached Bentan, at this time under the sway of a queen, named Pramiswari Sehander Shah. Sang Nita Utama, the younger son of Sang Sapurba, was married to her daughter, named Wan Sri Bini, and afterwards became raja of the country.

"Sang Sapurba then left Bentan, and having sailed for a day and a night, arrived at Ruko, whence he proceeded to the point of Balang, and ascended the river Buantan, where it was reported the country was extremely populous. When he had ascended far up the river he arrived at Menangkabau: all the Menangkabaus were surprized at his appearance, and the splendour of his diadem, and they all came to inquire whence he came. As soon as they heard of his adventures, and that he was a descendant of Sultan Sekander Zulkarneiné, all the chief men of Menangkabau consulted about appointing him Raja, since they had none; and after he had, as a condition, succeeded in destroying an immense snake which harassed the country, he was unanimously elected Raja by the people of Buantan, and of him are descended all the generations of the Rajas of Pagaruyang.

"Sang Nila Utama afterwards quitted Bentan, and founded the city of Singa pura, situated on the southern extremity of the Malayan peninsula. This event is supposed to have taken place A.D. 1160.

"The successors of Sang Nila Utama were Paduka Sri Wikrama, Sri Rama Wikrama, and Sekander Shah, who, being driven out of Singa pura by the Majapáhit forces, afterwards established the city of Malaca. His successor, Mahomed Shah, first embraced Mahomedanism, in the year 1276."​—Malayan Annals.

[260] The long graves which are still pointed out near Léran.

[261] Her tomb is still preserved.

[262] The occasion, of the war with Báli is thus related:​—"At this period the royal family of Báli consisted of three brothers; the eldest of whom was named Maya Dináwa; the second, Dewa Machuwel, who was the chief; and the youngest, Kabu Wihaha. Kabu Wihaha is said to have been of extraordinary size, and to have had a head like a hog, devouring the flesh of that animal in great quantity. He was, moreover, very wicked and destructive, regardless of the rights or property of any one. On this account the people became dissatisfied with his sway, and his brothers, desirous of getting rid of him, advised him to proceed to Majapáhit, in order to obtain in marriage Loro Jongrang, of the family of Browijaya, a lady whom they represented as of a stature similar to his own. The Raja of Báli, as a further inducement to him to go, sent an embassy to make the request; but Browijaya, considering it as the forerunner of war, made his preparations accordingly. He sent for a celebrated painter, named Sung'ing adi Warna, and putting down the dimensions of a large woman, such as had been requested, desired him to paint the figure of a most beautiful woman of the same size, and when it was done dismissed the ambassadors, accompanied by Aria Damar, who had especial instructions to make observations of every thing in Báli, to that the way might be clear for hostilities, should the same become necessary."

[263] Súnan, in the Javan language, means the ridge pole of the roof; and tíang the pillars or supports of a house. The former is the term adopted by the sovereign! the latter is applied to the common people or men in general.

[264] The following account of this great capital, and of the country in general, is given by the Chinese; it was furnished by Han-Cham-pit, a Chinese, whose family have for many generations been settled on Java, and translated into English by Mr. Crawfurd, when Resident of Surabaya.

"Extract from a Chinese book called Bun-kyan-tong-ko, printed at Pekin one hundred and five years ago, in the reign of the Emperor Bang-he, and compiled under the direction of his ministers, Tyn-eng, Ong-un-Chin, Ong-Tam, Tyn-yong-twan, and others.

"There is a country called Jaw-wa, formerly called Cha-po; on the sea-coast of it there is a country called Po-kya-lung, by which is the entrance into the country.

"In the reign of the Emperor Hut-pit-lyat, of the family of Gívan Jaw-wa, it was described as being bounded in the following manner: to the east by Ko-li-gin, to the west by Sam-bu-che, to the north by Ko-ta-sit, and to the south by Cham-Sya.

"Subject to this country of Cha-po are Sokit-tan, Ta-pan, Ta-kong, Te-but, and other countries.

"In coming from Chwan-cha (Emwi) by sea one first makes Cham-Sya.

"The people of that country are of a strange appearance, and exceedingly ugly.

"In genius, habits, and language, they are entirely different from the Chinese.

"Jaw-wa became first known to the sovereigns of China in the reign of Saow-Gil-yang, of the dynasty Song[268]. The intercourse was, however, afterwards interrupted.

"After this, in the reign of Tyo-kong-in, of the family of Tyo[269], the king of Jaw-wa, whose name was Bak-lo-cha, sent an embassy with gifts to the Emperor of China.

"The intercourse was again renewed in the reign of Tyo-kyat, of the same family, when the Javans sent a mission with gifts to China.

"Afterwards, in the reign of the Emperor Hut-pit-lyat, and in the thirteenth year of his reign, soldiers were sent from China, but the Javan subjects were very numerous, and they could not succeed[270].

"The water of that country is called pa-chak-an. Here is the mouth of a river. This is the place to invade the country. It was here that Su-pit and Rohin, the generals of Hut-pit-lyat, fought the people of the country.

"The country of Jaw-wa is divided between two kings, one to the west, and one to the east. In the reign of the Emperor Chee-Te, of the dynasty of Beng, when that prince had sat five years on the throne, the western prince, whose name was Fo-wan-pan, made war on the prince of the eastern half of the island, and overthrew his kingdom.

"In the reign of the same Chinese prince, and in the sixteenth year of his reign, the western king of Jaw-wa, whose name now was Yang-wi-see-sa, sent a mission to China, with a present of a white parrot.

"Half a day's journey to the south-west of the river is the king's palace, close to a tank. Within this are two or three hundred houses. Seven or eight persons wait on the king, clothed in silk of various colours.

"The king's palace is built of bricks. In height the wall is thirty feet. Its circumference is about 30,000 paces. The hair on the king's head is in appearance like growing grass; he wears a cap ornamented at top with gold fashioned like leaves. A piece of silk is wrapped over his bosom; round his waist he has a piece of embroidered silk; he wears a short weapon; his feet are bare. Sometimes he rides on an elephant, and sometimes on a bullock.

"With respect to the people, the hair of the men has the appearance of growing grass. The women tie it in a knot at the top of the head; they wear a coat and a long cloth. The men invariably wear a short weapon at the waist, which is of exquisite workmanship.

"Their laws never punish by corporal infliction. They take no account of the measure of a man's offences; the criminal, in all cases, is secured with rattans, and then put to death by stabbing him.

"In their traffic they use the money of China, but of a coinage older than the present times. These coins bear a value double of what they do in China.

"The inhabitants of the country have names, but no surnames. They are of a quarrelsome disposition. In their persons they are ill-favoured and filthy. Their colour is a blueish black. Their heads are like those of large monkeys, and they go bare-legged. They believe in evil spirits. In sitting and sleeping they neither use chairs nor beds: in eating they use neither spoons nor chop-sticks. With respect to food, they do not reject snakes, caterpillars, worms, and insects. They do not scruple to eat and sleep with their dogs.

"In their marriage ceremonies it is the practice for the man to go to the house of the woman, where he stays five days; at the end of this time the bride is received with music and noise at the house of the bridegroom. The bride wears no coat, her hair is loose, her feet are bare, and she wears a piece of silk round her bosom. Sometimes she wears ornaments of gold, pearls, and precious stones.

"With respect to the dead, some are thrown into the water, some burnt, and some buried; all this according to the will of the person expressed before his death. The exports of the country are gold, silver, pearls, rhinoceros' horns, elephants' teeth, tortoise-shell, beetle-nut, black pepper, sapan wood, garu wood, kanglong, cotton, Sundit birds, green pigeons, and doves of various colours, parrots of various colours, red, green, and white, with white deer and white monkeys."

[265] Various stories are related of this kris.

[266] Known by the name of Kemándang.

[267] The Bedui are to be found at three different places in Bantam. At Gunung Perahiáng, where the chief is called Girang Pohon, there are twelve families; at Gunung Párangkujang, where the chief's name is Wanklang, there are forty men and women; and at Gunang Bungbang, where the chief is called Kiang, there are twelve families. In the Rawayans, the name given to the place in which they respectively reside, this exact number is constantly preserved, by the removal of any increase that may occur, and by supplying any deficiency from those without who have not embraced the Mahomedan faith.

The history of these people, who consider themselves as descendants of Prabu Seda, the last chief of Pajajaran, is intimately connected with the period of which we are now treating, and with the establishment of Mahomedanism in the western districts. The origin of the Bedui is thus related:​—

"During the reign of Prabu Seda, the last prince of Pajajaran, he was informed that a certain recluse, named Seda Sakti, had an incestuous intercourse with his sister, and determined to punish him for thus bringing disgrace upon the country; the man pleaded his innocence to no purpose, and was put to death by being pressed between two large logs of wood, previously making a stipulation, which was deemed reasonable enough, and which obtained the concurrence of all present, viz. that if he had actually been guilty of the crime laid to his charge, his descendants might lose their religion and live in the low lands; if not, that Prabu Seda, with his nobles and court, might lose their religion and place of residence, and become for ever slaves: and as a sign that this stipulation was approved and ratified from on high, immediately the sun was eclipsed, the rain descended in torrents, the thunder roared, the earth shook, and under the mountains were heard sounds like the discharge of great guns.

"Pachukaman, son of Prabu Seda, who resided with his people at Gunung Pulusari, at the period when the Mahomedan religion was about to be introduced, apprehended the consequences of the stipulation made with Seda Sakti, and determining not to change his ancient faith on any account, he quitted the place in secret, leaving his people, of whom eight hundred, who were holy men, went in search of him in vain, and only returned to deplore his loss."

Hasen-u-din subsequently fell in with these eight hundred recluses and converted them. He afterwards invaded Pajajaran. On his return to Pulusari, he was accustomed to come down to Sirang twice in seven days to sell fruit, and in the course of time he became acquainted with every thing relative to the people of Bantam. He afterwards subdued Girang, the ancient capital, situated a few miles inland of Sirang, of which the ruins are still visible, more by means of conversion than by arms, and when firmly established, Prabu Seda and his children, who refused to become converts, were there put to the sword.

The Bedui are the descendants of those who on the fall of Pajajaran escaped into the woods, and who refused to change their religion, remaining firmly attached to that of Prabu Seda. There is a tomb of one of them which they hold sacred, and which they will not allow any one but themselves to approach, even to this day. In after times, when the Bedui submitted to the Sultan of Bantam, and shewed no disposition to oppose the Mahomedans, they were exempted from the necessity of becoming converts, upon the condition, at the time they yielded, that the number in each Rawayan allowed to profess the ancient worship should be limited[271].

When the Mahomedan religion became more generally established, it was declared that all those people who should not have embraced the faith before a certain day, should, with their descendants, be considered as outcasts or slaves. This is the origin of the people termed Abdi, and who are quite distinct from the Bedui.

The name, however, given in the Sunda traditions to the last chief of Pajajaran, is Sila Wangi; and it is from some of his original adherents, who became converts to Mahomedanism, that the present regents of the Sunda districts are descended. One of them, Guru Gantang'an, with many followers, is said to have retired to the forests on the mountain Gedé, since called Recha Domas (eight hundred images), where many rude idols are still to be found. There it is said they afterwards became extinct, and according to the notion of the Sundas, the term Per-hiang'an, still retained by the descendants from Nga-hiang, signifying annihilated, is derived from the fate of this people.

[268] "Thirteen hundred and ninety-four years ago."

[269] "Eight hundred and fifty-one years ago."

[270] "Four hundred and fourteen years ago."

[271] For a further account of these people, see vol. i. page [372].