The History of Java, v. 1-2

by Sir Thomas Stamford Raffles

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 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 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].

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.