About twelve months after his return to Bantam, where he assumed the chief authority, Hásen-u-din went over to the Lampung country in Sumatra, accompanied by Pangéran Bálu, a chief of Tulangbáwang, and proceeded as far as Indrapúra, where he married the daughter of the Raja as his second wife. On this occasion it is said that the Bencoolen river was fixed upon as the boundary of his possessions in that direction; but it does not appear whether, by this new boundary, his possessions became more extended or more circumscribed than before.
During the whole of his progress from Tulangbáwang to Indrapúra, it is said that the sword was never out of the scabbard. It is therefore probable, that his title to these more distant regions was founded upon some previous claim, and either that the Lampung country was transferred to his father, Sheik Mulána, along with the Menangkábau kris[266], or that Palembang and the southern part of Sumatra might have devolved to Bantam, in consequence of Hásen-u-din's marriage with the daughter of Ráden Pátah, who had then assumed the sovereignty of Java and its dependencies.
On Hásen-u-din's return from Indrapúra, he assembled a large body of men, principally from the southern districts of Sumatra, and marched against Pákuan Pajajáran, the chief of which, with his followers, still adhered to the ancient faith, and attacking that capital at midnight completely annihilated its authority. On this occasion Kráwang is said to have been fixed as the boundary between the possessions of Sheik Mulána of Chéribon and those of Bantam, there being at that time no intermediate power.
The manner in which this ancient capital was annihilated, is described with great minuteness in the different traditions of the Súnda people, and the descendants of those who escaped and continued to adhere to their ancient faith, are to be traced in the districts of Bantam, where they still continue distinguished from the rest of the population under the designation of Bedui[267].
Among the articles removed from Majapáhit, and still preserved with superstitious veneration, was the paséban, or hall of audience, a large building, supported by a double row of lofty pillars. This was placed in front of the mosque at Demák, where it is still to be seen. At Kúdus there is a carved door belonging to the place of worship which Browijáya used to attend; and in the burial places at Túban, and several of the eastern districts, are still to be found relics of a similar kind, which are reverenced as sacred.
On the destruction of Majapáhit, the numerous pándi, or workers in iron and steel, who were considered the strength of the empire, and who in consequence enjoyed many privileges, were dispersed over the eastern districts of Java, Madúra, and Báli, forming separate establishments under their respective chiefs. At this period the custom of wearing the kris is said to have been introduced among the common people.
FOOTNOTES:
[237] Middlekoop's Collection.
[238] Supposed to have been a crow or raven.
[239] A rude instrument of music still in use, particularly in the Súnda and mountainous districts.