The History of Java, v. 1-2

by Sir Thomas Stamford Raffles

"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 without 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].

Déwa Kasúma is represented by the Javan writers to have been a prince of great talent and enlarged views, and by his 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 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, 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.