To the latter part of the message Aria Dámar replied, "that it was the will of God to extirpate paganism, and to establish the doctrine of Mahomed; that therefore, if Húsen, who was a Mahomedan, still continued to assist the infidels, he must abide by the consequences, and that he, as his father, would in such case take no vengeance for the death of his son, should it ensue."
The confederates gaining courage from this support, the several chiefs sent numerous troops to Demák, and a second army was soon assembled. The overthrow of the ancient kingdom, if we are to believe the Javans, was not to be effected by human means alone, and supernatural expedients were resorted to. Aria Dámar is said to have sent to Ráden Pátah the box which had been given him by his mother before he quitted Java, directing him to carry it to the wars. Súnan Gúnung Játi sent him a báju ránté, or chain jacket, with an injunction not to open it until the engagement was at its height, when thousands of rats would issue from it, and assist in putting an end to the struggle. Súnan Gíri contributed with the same instructions the sacred kris, from which a swarm of hornets was to issue; and Súnan Bónang sent a magical wand or cane, which in cases of extremity possessed the power of producing allies and warriors on all sides.
Thus provided, the Mahomedan army took the field under Pangéran Kúdus, son of the deceased Súnan. The progress of the confederates is thus described.
"The army of the faithful, highly elated and determined upon the downfall of paganism, were met by the united forces of Majapáhit, under Húsen, and a severe and desperate battle took place, which lasted for seven successive days. In this protracted engagement the former were at first worsted; but the commander, Pangéran Kúdus, availing himself of the enchanted box and miraculous weapons, at last succeeded in driving the enemy before him, and the city of Majapáhit, surrounded on all sides, submitted to the hostile forces, the prince and his immediate followers having previously quitted it in disorder and fled to the eastward."
Thus in the year 1400 fell the great capital of Java, the boast and pride of the Eastern Islands: thus did the sacred city of Majapáhit, so long celebrated for the splendour of its court and the glory of its arms, become a wilderness. "Lost and gone is the pride of the land."
The main force of the allies remained at Majapáhit; but Pangéran Kúdus proceeded to Trong, whither Húsen had retreated, raising combatants, by means of the magical wand of Súnan Bónang, as he advanced. Here he attacked Húsen, who had entrenched himself in a strong position, and soon carried his lines. That chief immediately acknowledging his defeat, entered into terms, and accompanied the Pangéran to Demák, taking with him his principal followers and daughter, whom Ráden Pátah was allowed to dispose of. He was well received, and his daughter given in marriage to Pangéran Aria of Túban.
On their way Pangéran Kúdus and Húsen went to Majapáhit, whence the regalia had already been removed to Demák, and assisted in the further removal of all property, public and private, of every description: so that in the course of two years the country was entirely laid waste, 1402.
| Kedélang | sírna | warnáni | nagára |
| 2 | 0 | 4 | 1 |
| To be seen | nought | form | city[264]. |
Nothing certain is known of the fate of the prince of Majapáhit. According to some accounts, he, his family, and immediate adherents were put to death on the assault of the city; according to others, he fled to Málang, and ultimately to Báli. But the temporary establishment formed at Málang, after the fall of Majapáhit, is ascribed by the tradition of that district, not to the sovereign, but only to the Adipáti of Majapáhit, probably one of the sons of Angka Wijáya, who had remained with his father, and was indifferently termed Depáti Gúgur or Depáti Majapáhit. The date at which Angka Wijáya ascended the throne scarcely allows us to believe that he was living at the period of its final overthrow. This date may be determined from the inscriptions on several tombs still in a state of preservation. The year marked on the tomb of the princess of Chámpa (which is within the ruins of Majapáhit) is 1320; that on the tomb of Mulána Ibrahim, who died twenty-one years after the arrival of the Raja Chérmen in 1313, is 1334; and as the princess of Chámpa must have been living at the period of Aria Dámar's being sent to Palémbang, when that prince had at least attained the age of puberty, the accession of Angka Wijáya to the throne of Majapáhit must have been anterior to the year 1320, and a reign of eighty years more than exceeds the limits of probability. All the accounts which are given of the fate of this prince and his family agree in stating that the princess of Chámpa, who must, if living, have been nearly a hundred years of age, fell into the hands of the conquerors, and found an asylum with the Súnan Bónang of Túban: but this statement is disproved by the recent discovery at Majapáhit of the tomb of this princess, who appears to have been buried according to the Mahomedan custom, and on whose tomb-stone the date 1320 is found, in the old Javan characters, in the highest state of preservation.
In those accounts which represent the prince as having retreated from Majapáhit the following particulars are related.