The History of Java, v. 1-2

by Sir Thomas Stamford Raffles

"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 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 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 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, 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.