The History of Java, v. 1-2

by Sir Thomas Stamford Raffles

The History of Java from the earliest Traditions till the Establishment of Mahomedanism.

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 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].

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."

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 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].