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2009-03-22T23:06:00.001-07:00

Part 15

The Kingdom of Mataram Islam

In 1586, Sutawidjaja successfully brought ceremonial objects of Padjang to the Mataram palace. Then Sutawidjaja crowned himself to be King of Mataram and had the title Panembahan Senapati (1586-1601).

At that time, Mataram region was very small. Its capital city was Kota Gedhe. To expand his power, one at a time several important areas in Central Java and East Java were conquered. In addition, some areas that used to be conquered by Pajang wanted to escape from Mataram therefore Panembahan Senapati forced to make war.

Demak, was the first area that defeated then consecutive Madiun, Panaraga, Pasuruan, and Kediri. Finally Surabaya, a region that had become a most successful trade center in East Java, also forced to bow to Mataram power. Although some areas had been under the Mataram authority, these areas several times did rebellion. But all these revolts could be extinguished by Panembahan Senapati.

In 1595 Panembahan Senapati successfully conquered Cirebon and Galuh. He also had intention to overcome Banten that at that time had become a bustling trade center. By conquering Banten, Mataram hoped to hold the political power of international trade in South Asia. However his plan was not successful. During the reign, Panembahan Senapati had to continue to fight. Panembahan Senapati experienced a long period of struggle to gain recognition from the whole prince and regent who led the region or district. Because of continually war, Panembahan Senapati did not have the opportunity to maintain a vast culture. Panembahan Senapati passed away in 1601 and was buried in Kota Gedhe, Yogyakarta.

The Genealogy of Panembahan Senapati

After the Panembahan Senapati death, the power of the kingdom of Mataram held by Mas Djolang, the son of Panembahan Senapati. He had the title Sultan Anjokrowati (1601-1613). When Sultan Anjokrowati ruled, some areas that used to be overcome by Panembahan carried out rebellion. But one by one these areas successfully seized again. In 1604, Sultan Anjokrowati successfully seized Demak. Panaraga, Kediri, Kertasana, Wirasaba also successfully seized again. In 1612 Gresik was defeated. On his return from war, in 1613 Sultan Anjokrowati died in Krapyak, a place in Kedu. That is why he is also well-known as Pangeran Seda Krapyak. Sultan Anjokrowati buried in Kota Gedhe, Yogyakarta.

The entrance to the complex of King Mataram’s graveyard at Kota Gedhe, Yogyakarta. This photo proved that the culture of Islam in Indonesia adjusted the Indonesia native culture which had been affected by Hindus elements.

To be continued

References:

Soeroto: Indonesia Ditengah-tengah Dunia dari Abad ke Abad; Djambatan: 1954

Endo Hardjosoewito; Sedjarah Indonesia I; Kementrian Pendidikan Pengadjaran dan Kebudajaan RI: 1952

Drs. Sutjipto Wirjosuparto; Dari Lima Zaman Pendjajahan Menuju Zaman Kemerdekaan; Indira:1956

Dr H.J. De Graaf; Geschiedenis Van Indonesie ; N.V. Uitgeverij W. Van Hoeve-’s Gravenhage / Bandung 1949

H.J. De Graaf & G. TH Pigeaud; Kerajaan-kerajaan Islam Pertama di Jawa; Grafiti Pers; Jakarta:1986

2009-01-28T04:26:00.000-08:00

Part 14

The Padjang Kingdom

The Sultan Trenggana’s death, in the year 1546 resulted in a great turmoil in Java. Then several small kingdoms which recognized the power of Demak, one by one escaped from the influence of Demak. In Demak the heirs struggled with each other for power. In the midst of chaos, the power turned to Prince Hadiwidjaja, the duke of Padjang.

Prince Hadiwidjaja other name is Mas Krebet, Djaka Tingkir, or Pandji Mas. He is the son of Regent Pengging named Ki Kebo Kenanga. Prince Hadiwidjaja still has the blood of the descendants of Majapahit. During the Sultan Trenggana led Demak, Prince Hadiwidjaja become leader of Demak troops. He also married Sultan Trenggana’s daughter.

When the power switched from Demak to Padjang, the crown and ceremonial objects of Demak, which said came from Madjapahit, brought to Padjang. In the year 1568, Prince Hadiwidjaja faced Sunan Giri. To strengthen the position he was appointed to be the Sultan by Sunan Giri.

Padjang was one of the Majapahit kingdom’s crowns in the 14th century. At least once the king Hayam Wuruk had made visit to this region. In spite of that, Padjang was not an important region for Majapahit kingdom because Pajang rarely mentioned in the Negarakertagama book.

Padjang area is located in the southwest Surakarta, Central Java. The removal of the kingdom's center from coastal to inland area meant the movement of the center of trade to agriculture. In addition, Islam also began to enter the hinterland. People in the coastal areas were Muslims while in the heartland Hindu had not disappeared. Meanwhile Islam slowly entered the hinterland East Java. However, Hindu and Buddhist still stood in a corner of East Java. People who were loyal to the Hindu and Buddhism evacuated to the areas of the Tengger mountain range, Blambangan, or to Bali.

The Padjang era (1568-1586) also indicated the movement of the center of trade to agriculture.

The Padjang power slowly was recognized by the traders in the coastal area because Sultan Padjang was not too officious to the traders and did not contradict between the hinterland and coastal areas. In a short, Sultan Padjang who was in power from the inland Central Java succeeded in unifying a number of the Islam kings in Central Java and East Java into a formal bound. There were some areas that recognize the authority of the Sultan Hadiwidjaja, such as Surabaya, Tuban, Pati, Demak, Pemalang, Purbaja (Madiun), Blitar (Kediri), Selaro(Banyumas), Krapjak (Bagelen), Mataram (Djogja). These areas were commanded by the regent or prince while Mataram submitted on Ki Gede Pemanahan who helped Sultan Hadiwidjaja destroy Arya Penangsang.

The green marks on this map show the authority of the Padjang in 1568-1586

The son of Ki Gede Pemanahan whose named Sutawidjaja or Raden Bagus or Pangeran Ngabehi Loring Pasar was adopted as a son by Sultan Hadiwidjaja. Sutawidjaja also was friend to the crown prince i.e. Pangeran Banawa. When Ki Gede Pemanahan died in 1575, Sultan Hadiwidjaja lifted Sutawidjaja with a title Senapati ing Alaga Saidin Panatagama as a substitute for his father.

Senapati wished to overpower the entire Java. It was quite apparent that he wanted to rebel Sultan Hadiwidjaja when he released Tumenggung Majang who was exiled to Semarang with violence. At this event Senapati was assisted by the minister of Kedu and Bagelen. His rebellion caused some ministers of Pajang to be victims and trigger off a war between Mataram and Padjang. In that battle, Padjang was defeated while Sultan Hadiwidjaja fell from his ride, an elephant. Some people say that Sultan Hadiwidjaja was poisoned. Sultan Hadiwidjaja died and buried in the village of Butuh in 1582.

As a substitute for Sultan Hadiwidjaja, the family appointed Arya Pangiri, while Pangeran Benawa, the crown prince, was assigned as the duke of Jipang.

During Arya Pangiri led Pajang, the people of Pajang disliked him much because of his action that had given 1 / 3 part of the Pajang’s field to his followers from Demak. This event caused restlessness of the people. The people of Padjang informed Senapati about Arya Pangiri’s acts. However, Senapati neglected it. Senapati finally gave an attack after Pangeran Benawa urged him to seize Padjang and there was a rumor about a movement which wanted to bring him down in the capital of Padjang. As a result of Senapati attack, Arya Pangiri downed the throne. At the request of the Sultan Hadiwidjaja’s daughter, Arya Pangiri was not be killed and allowed to return to Demak. Then Pangeran Benawa submitted Padjang to Senapati (1586). The crown and ceremonial objects of the Padjang kingdom moved to Mataram.

To be continued

2008-12-18T20:04:00.000-08:00

Part 13

The Nine Pious Ambassador’s Profiles.

7. Sunan Kudus

Sunan Kudus is the son of Raden Usman Haji. But some historians said that he is the son of Sunan Ampel. If he is truly the son of Sunan Ampel, then he belongs to the Prophet Muhammad’s descendants.

Sunan Kudus was a war commander in the Demak kingdom. In addition as a mark of his dedication to Islam he inherited a great mosque of Kudus in Central Java. The name of “kudus” is derived from the name of Baitul Makdis whom Arabian calls it Al-Quds.

This photo shows the Kudus mosque minaret. The form of minaret adopted the Java-Hindu architecture. This photo also proved that Islam is religion of tolerance.

8. Sunan Muria

His proper name is Raden Umar Said. Sunan Muria is the son of Sunan Kalijaga. When he was young, his name was Raden Prawoto. He married with the son of Sunan Ngudung whose name Dewi Sujinah. Sunan Muria was faithful to the Demak kingdom. Along with Raden Patah, he built that kingdom. He also perfected the development of the great Demak mosque. Sunan Muria was similar to his father in maintaining the Java cultural preservation as the religious proselytizing method. Perhaps the one who created the Javanese songs i.e. Sinom and Kinanti was Sunan Muria. Raden Umar Said was nicknamed Sunan Muria because he lived on the slope of Mount Muria and was buried in there.

9. Sunan Gunung Jati

He had several nicknames such as Syarif Hidayatullah, Makhdum Gunung Jati, Taragil, Muhammad Nuruddin, Syeikh Nurullah, Makhdum Jati, Syeikh Makhdum Rahmatullah, etc. His famous nickname is Falatehan or Fatahillah. His genealogy is as follows Syarif Hidayatullah bin ’Abdullah (’Umdatuddin) bin ’Ali Nur ’Alam bin Maulana Jamaluddin Al-Akbar Al-Husain bin Sayyid Ahmad Syah Jalal bin ’Amir ’Abdulmalik bin Sayyid ’Alwi bin Sayyid Muhammad Shahib Marbath bin S

ayyid ’Ali Khali’ Qasam bin Sayyid ’Ali bin Sayyid Muhammad bin Sayyid ’Alwi bin Sayyid ’Abdullah bin Imam Ahmad Al-Muhajir bin Imam ’Isa An-Naqib bin Sayyid ’Ali Al-’Uraidhi bin Imam Ja’far Ash-Shadiq bin Imam Muhammad Al-Baqir bin Imam Zainal Abidin bin Imam Al-Husain bin Imam ‘Ali bin Abi Thalib, who is Fatimah Az-Zahra’s husband. So that he is included into the Prophet Muhammad’s descendants.

Syarif Hidayatullah passed away in 1570 and buried at Gunung Jati, Cirebon. Perhaps it was he who changed the Demak kingdom into the Demak Sultanate and also gave a title Sultan to Raden Trenggono.

The genealogy of Sunan Gunung Jati.

***

According to other historians, there are also other pious ambassadors, apart from the 9 pious ambassadors, such as Sunan Tembayat, Sunan Prawoto, Sunan Ngudung, Sunan Geseng, Sunan Benang, Sunan Mojoagung, Syeikh Siti Jenar, Syeikh Syubakir, Maulana Ishak etc. However these other pious ambassadors are less renowned than the 9 pious ambassadors.

To Be Continued

2008-11-12T07:07:00.001-08:00

Part 12

The Nine Pious Ambassador’s Profiles.

5. Sunan Drajat

Maulana Syarifuddin is well-known as Sunan Drajat. He is the son of Sunan Ampel Denta. He was loyal to Raden Patah and attended in building the first Islamic kingdom in Java i.e. The Bintoro Demak kingdom. There is also a historical source which told that it was Sunan Drajat who created the song of Pangkur. But the truth of this historical source remains unknown. In addition nobody knows when Sunan Drajat was born and where he was buried.

6. Sunan Kalijaga (Raden Mas Syahid)

He is a native of Java. His proper name is Raden Mas Syahid. He is the son of Ki Raden Sahur Tumenggung Wilatika who was the regent of Tuban. He was the one of the nine pious ambassadors who had a great religious tolerance. He was a man of letters and he was a philosopher as well. A Dutch writer called him Reiznde Mubalig or preacher who always on the move. Each time of his religious missionary he was followed by some noblemen and some intellectuals. It was he who put Islam elements and Islam views into the stories of wayang (the leather puppet). He also skilled in putting Islamic elements into Java traditional music orchestra and gave some Islamic characters to several Javanese customs and traditions which at that time still be affected by Hindus and Buddhist traditions.

Not only Javanese but also Javanese cultures, such as the art of Java music (Gamelan and Gending), the art of play (the leather puppet performance), the art of painting (Batik), the art of sculpture (Sungging) and Javanese literature were Islamized by Sunan Kalijaga

At the golden peak of the Majapahit period, many bird images were used in Batik designs. In relation to that matter, Sunan Kalijaga was skilled in creating the meaning of the words. For example, an old Java word was adapted, so it had an Islamic meaning. The word bird in the old Java word means kukila. This word was adapted with the word quqila which is in Arabic means what is said. By adapting this word, kukila or quqila had a new meaning i.e. watch out what you want to say. It means we have to be careful of the words we choose when we talk.

This photo shows a bird image of Batik which was used by Sunan Kalijaga as a means for religious proselytizing.

Sunan Kalijaga also designed a cloth style which well-known as Baju Takwa. This cloth recently is pretty familiar in the circle of Java nobility. This cloth derived from the word Takwa (an Arabic word) which means obedient or be faithful to God.

This photo shows the ulama (Muslim religious teacher or leader) of the Ngayogyakarta Hadiningrat Palace who were praying. They wore Baju Takwa, designed by Sunan Kalijaga, a man of great tolerance.

It is possible that Kalijaga is merely a nick name. It occurred because Javanese had pronounced his name incorrectly. Actually his proper name is Qadhi Zakka. Javanese got difficulty with the pronunciation of his name. His proper name is derived from Arabic language. Because of miss-pronunciation his name changed into Kalijaga.

Historians have a difference of opinion about his genealogy. Some historians said that Sunan Kalijaga was a native of Java, and the others said that he had the same genealogy with other pious ambassadors such as the son of Sunan Ampel. If the last opinion is correct, in that case Sunan Kalijaga can be included in the Prophet Muhammad’s descendant.

To Be Continued

2008-10-11T00:41:00.000-07:00

Part 11

The Nine Pious Ambassador’s Profiles.

3. Sunan Bonang

He is the son of Sunan Ampel. His proper name is Maulana Makhdum Ibrahim. He has the same genealogy as Sunan Ampel has. His thought about the divinity is that Iman, Tauhid and Makrifat (the belief, the oneness of God, and the highest knowledge in mysticism) are the perfect knowledge that can be achieved if anyone keeps devoting to God. Sunan Bonang was skilful in Fikih, Usluhudin, Tasawuf, Art, and Architecture. During his lifetime, he propagated Islam in around Jepara, Lasem, Tuban and Madura. In spread of Islam, he did everything as long as did not contradict to Islam doctrines. He eliminated the belief in unlucky day. As substitute for it, he implanted the belief in the existence of some angels and some prophets. Sunan Bonang also held Islamic boarding school to educate the youths who would spread Islam to remote areas. He also helped to develop the great Demak mosque. He helped Raden Patah in adding his knowledge about Islam as well. In artistic performance, perhaps it was Sunan Bonang who created Gendhing Dhurmo (a musical composition for gamelan). His fully dedication made people getcloser to Islam. Sunan Bonang passed away around 1525 in the Island of Bawean. He was buried near to Glorious Mosque of Tuban, East java.

A complex of Sunan Bonang's graveyard lies in Tuban, East Java

4. Sunan Giri (Raden Paku)

His proper name is Raden Paku Syarif Muhammad ‘Ainul Yakin. His genealogy is as follows Muhammad ’Ainul-yaqin bin Makhdum Ishaq bin Ibrahim Asmoro bin Jamaluddin Al-Husain bin Ahmad Syah Jalal bin ’Abdullah bin ’Abdul-Malik bin ’Alawi bin Muhammad bin ’Ali bin ’Alawi bin Muhammad bin ’Alawi bin Abdullah bin Al-Muhajir Ahmad bin ’Isa and so on until reach its peak to ’Ali Zainal-Abidin bin Al-Husain, who is one of the sons of the married couple of Imam ’Ali bin Abi Thalib and Fatimah Az-Zahra binti Muhammad (the Prophet Muhammad’s daughter). He was the one of the Sunan Ampel’s disciples. His father was a teacher of Islam religion in Pasai and Malacca. Based on Islam history books in Indonesia, Sunan Giri’s father was well-known as Maulana Ishaq dari Blambangan because Sunan Ampel delegated to him to spread Islam in Blambangan, East Java. Another historian said that after Sunan Giri’s father went to Pasai and never went back to Java, the young Raden Paku was taken as an adopted child by Nyai Ageng Maloka or Nyai Gede Maloka. In history of Java, Nyai Ageng Maloka was called Nyai Ageng Tandes or Nyai Ageng. After growing up, Raden Paku was sent to Sunan Ampel by Nyai Ageng to learn about Islam. Then Raden Paku met the son of Sunan Ampel who later known as Sunan Bonang. Sunan Ampel asked Raden Paku and his son to make the pilgrimage to Mecca while deepening their knowledge. Before going to pilgrimage they stopped over in Pasai, Sumatra to gained more knowledge.

A map of Pasai, Sumatera in 1365

After making the pilgrimage the two young men went back to Java. Raden Paku had succeeded in achieving the knowledge of ladunniy, so that his teacher in Pasai gave a name “Ainul Yakin” or Sheikh Ainul Yakin. Then Raden Paku held an Islam boarding school in Giri, East Java.Besides Raden Paku paid great attention to the child’s education. Hence he created some child songs which contained Islamic lyrics, such as Gendhing-gendhing (Java-musical composition for gamelan) Jelungan, Jamuran, Gendijor, Gula ganti, Cublak-cublak Suweng. One of his famous songs is Ilir-ilir which lyric as follows:

Lir ilir, lir ilir,

tandure wis sumilir,

sing ijo royo-royo,

tak sengguh kemanten anyar,

cah angon, cah angon,

penekno blimbing kuwi,

lunyu-lunyu penekno kanggo masuh dodotiro,

dodotiro, dodotiro, kumitir bedah ing pinggir

dondomono jrumatono, kanggo sebo mengko sore,

mumpung gede rembulane,

mumpung jembar kalangane,

dak surak-surak …

horeeee…

This song has a meaningful message that is a new born baby i.e. Islam which just born in this world is clean and pure (straight) like a newlywed that attracts everyone who looking at. Hay the one, who herds (a person who keeps his belief and the saving of his soul). Climb that star fruit tree! (Star fruit symbolizes ritual prayer and action performed 5 times daily). Even though that tree is hard to be climbed but try it (Even tough ritual action i.e. sholat is hard to be fulfilled but just do it) because it is useful to wash out your cloths (soul and heart) which torn at its sides (dirty because of having a sin). Sew and stitch it (mend and correct it) so that can be worn to look out in the evening (used as a supply in facing God, later on resurrection day). Be happy, be cheerful, and be full of spirit, the one who cleans his soul and heart. Speaking about the Ilir-ilir song, some people say that Ilir-ilir song is not Sunan Giri’s creation but Sunan Kalijaga’s creation. However Sunan Giri is well-known as a child’s songs composer. So that it is very possible that the Ilir-ilir song is his creation. Raden Paku passed away and was buried on the Giri Hill in Gresik East Java.

To Be Continued

2008-09-08T08:35:00.000-07:00

Part 10

The Nine Pious Ambassadors (Wali Sanga)

The civilization of Java-Majapahit did not disappear immediately but little by little was Islamized. The civilization of Java-Islam which developed by the nine pious ambassadors was the renewal of the old Java-Hindu, then Islam gradually became the most predominant religion in Java.

According to the people say, several pious ambassadors often came to Demak, Central Java to hold the meetings. Those pious ambassadors were considered possessing supernatural qualities. It was they who lead the development of Islam in Java. They lived in the beginning of the 16^th century and build several religious places, such as the great mosque of Demak. Those pious ambassadors also built the kampong. For example Sunan Kudus built several villages in Kudus; Sunan Giri built a palace and mosque on the Giri hill; and another pious ambassador built Semarang city. Through those new cities or kampongs, Islam spread out the entire Java.

Here is the list of the nine pious ambassador’s name that spread Islam in Java:

Maulana Malik Ibrahim
Sunan Ampel (Raden Rahmat)
Sunan Bonang
Sunan Giri (Raden Paku)
Sunan Drajat (Maulana Syarifuddin)
Sunan Kalijaga (Raden Mas Syahid)
Sunan Kudus
Sunan Muria (Raden Umar Said)
Sunan Gunung Jati (Syarif Hidayatullah)

All of the 9 pious ambassadors taught Islam doctrines properly. In spreading of Islam in Java, they used the shafiite persuasion. Most of the nine pious ambassadors were included in the Ahlul Sunnah Wal-Jama’ah. Here are the nine pious ambassador’s profiles.

1. Maulana Malik Ibrahim

He is the one who pioneered of the spreading Islam in Java. His genealogy is as follows: Maulana Malik Ibrahim bin Barokat Zainul-’Alam bin Jamaluddin Al-Husain (Jamaluddin Al-Akbar) bin Ahmad Syah Jalal bin ’Abdullah bin ’Abdul-Malik bin ’Alawiy bin Muhammad bin ’Ali bin ’Alawi bin Muhammad bin ’Alawiy bin ’Abdullah bin Al-Muhajir bin ’Isa and so on until reach its peak to ’Ali Zainal-Abidin bin Al-Husain, who is one of the sons of the married couple of Imam ‘Ali bin Abi Thalib and Fatimah Az-Zahra binti Muhammad (the Prophet Muhammad’s daughter). Maulana Malik Ibrahim had a nick name i.e. Sheikh Maghriby or Maulana Maghriby. His mission was in East Java. He had a kind personality that helped him much in his mission. He did not fight against the Hindu or Buddhism customs and traditions which generally still embraced by people in Java. He just explained and performed the sincerity and the majesty of Islam doctrines. He also built some Muslim boarding schools to educate revival mullah. Another story stated that Maulana came from Gujarat, India. He came to Java only for religious mission. Maulana passed away in 1419 and buried in a village called Gapura, in Gresik, East Java.

A map of Gujarat, India in 1398

2. Sunan Ampel (Raden Rahmat)

He is the one of the nine pious ambassadors. He is a cousin of Maulana Malik Ibrahim. His genealogy is as follows Raden Rahmat bin Ibrahim Asmoro (Sunan Nggesik, Tuban) bin Jamaluddin Al-Husain bin Ahmad Syah Jalal bin ’Abdullah bin ’Abdul-Malik bin ’Alawi bin Muhammad bin ’Ali bin ’Alawi bin Muhammad bin ’Alawi bin ’Abdullah bin Al-Muhajir bin ’Isa and so on until reach its peak to ’Ali Zainal-Abidin bin Al-Husain, who is one of the sons of the married couple of Imam ’Ali bin Abi Thalib and Fatimah Az-Zahra binti Muhammad (the Prophet Muhammad’s daughter).He also carried out the Muslim boarding school to teach Muslim youth. Raden Paku, Raden Patah, Raden Makhdum Ibrahim, Syarifuddin were the Sunan Ampel’s disciples. It was Sunan Ampel who planned on the foundation of the Bintoro Demak kingdom, the first Islam kingdom in Java. In 1401 he was engaged in developing the great Demak mosque as well. Another story told that the great Demak mosque was built in 1477. Meanwhile the Demak kingdom was built in 1479. It could be known from the sengkalan (chronogram) i.e. “Geni mati siniram jalmi” (Fire extinguished by person). In spreading of his taught, Sunan Ampel carefully kept the pure of Islam. Sunan Ampel was born in Campa. According to Raffles (Thomas Stamford), Campa was located in Aceh, Sumatra. Sunan Ampel is the son of Ibrahim Asmara Kandi, who was the king of Campa. He married with Nyai Ageng Manila. He died in 1425 and buried in Tuban, East Java.

Demak Mosque was built in 1477 by Wali Sanga

To Be Continued

2008-08-08T19:34:00.000-07:00

Part 9

Demak the first Islam kingdom in Java

At the beginning of the 16^th century, Demak under the Raden Patah’s leadership became the most well-known kingdom in Java. As a kingdom which lived from the trade, Demak disliked Portuguese which had captured Malacca in 1511. Meanwhile, several regions which lay on the north coast of Java, from Central Java to East Java, were overwhelmed by Demak authority. In addition Demak had a biggest harbor i.e. Jepara. Besides, the means of livelihood of its people was rice trading and transit trade.

After Raden Patah passed away, he was replaced by his son i.e. Pati Unus (Pangeran Sabrang Lor). When Pati Unus was a crown prince, he led his troops to help the former Sultan Malacca who chassed off by Portuguese. Demak and Aceh troops along with the former Sultan Malacca struggled for Malacca. But their effort had no result. Portuguese caused to fail their attack. After Prince Pati Unus ascended the throne, he did not try to attack Portuguese anymore. But his detestation to Portuguese remained. His attitude of course inflicted a loss on Portuguese. In the meantime Malacca depended on the rice supply from Java. Hence, Portuguese made a relationship with the Pajajaran kingdom which still embraced Hinduism and did not compete against Portuguese. That circumstance of course threatened Demak, both in trading and the spread of Christian religion in West Java.

In 1521 Pati Unus passed away and replaced by his brother i.e. Raden Trenggana (Sultan Trenggana: 1521 -1540). Sultan Trenggana sent Fatahillah to Banten in order to occupy that territory. Fatahillah was a teacher of Islam religion and a skilled soldier. He came from Pasai. Fatahillah married Sultan Trenggana’s sister.

The genealogy of Sultan Demak.

In 1527 Banten fell into Demak’s authority and so did Sunda Kelapa. At that moment, Sunda Kelapa was an important harbor. Since then Sunda Kelapa was changed its name into Djajakarta. In addition, Cirebon was occupied by Fatahillah. Thus, the entire regions, from Banten in west Java to Gresik in East Java which lay on the North Coast of Java were occupied by Demak. Demak grew to be a great Islam kingdom in Java. Demak also tried to conquer Malacca but all Demak efforts ended in failure. Besides, Madura was put into Demak territory. Meanwhile the region which lay on the Easternmost Island of Java had not yet surrendered. So that Sultan Trenggana considered conquering that region. Sultan Trenggana along with Fatahillah led Demak troops to go to Pasuruan in 1546. At the beginning of the war, Sultan Trenggana was killed. Hence Demak troops did not continue that war and went back to Demak. Sultan Trenggana death caused a great chaos in Java. Most of the Demak‘s conquered territories released themselves. Meanwhile, in Demak the heirs of the Demak’s dynasty struggled with each other to obtain the throne. The civil war occurred in Java. In the middle of that chaotic situation, the power was seized by Adiwidjaja who was famous as Jaka Tingkir in the folklore of the Javanese. The Demak’s crown and its ritual objects which belonged to Majapahit, as so the story goes, was carried off to Pajang. Then Adiwidjaja crowned himself to be a king as Sultan Pajang. Hence the center of the kingdom moved far away from the coast. The hinterland of Central Java was a populous area. In addition the cooperation among the people was necessary. Hence the centralization of the authority was carried on easily. Thus, Islam entered the hinterland by removing the capital city to Pajang.

Meanwhile after Sultan Trenggana death, Fatahillah went back to Banten to arrange the government. Because Demak had lost its authority, Banten and Cirebon became the completely independent kingdoms. In 1552 Fatahillah handed his authority over his son i.e. Hassanuddin. Fatahillah then went to Cirebon. He resigned from the governmental matters and concentrated on religious affairs such as the spread of Islam. He passed away in 1570 and was buried at Gunung Jati village. Then he was well known as Sunan Gunung Jati, one of the nine pious ambassadors who spread Islam in Java.

To be continued

Reference:

Dr H.J. De Graaf; Geschiedenis Van Indonesie ; N.V. Uitgeverij W. Van Hoeve-’s Gravenhage / Bandung 1949

2008-07-11T10:30:00.000-07:00

Part 8

The Introduction of Islam into Java

One of the main objections upon the western perspective about the history of Java is the description that there was a deep gap between the Hindu-Java era and the Islam era. Besides the fall of the Majapahit kingdom was considered as the fall of civilization. It means that the western perspective was lack of telling about the take-over of the authority in Java peacefully by Demak (Islam) from Majapahit. Actually in Java the religion and the social structure which were pre-Islam still existed until the beginning of the 16^th century.

Islam was brought into Indonesia by some traders from Gujarat (the West Coast of India). The people of the Cambay city (Gujarat) accepted Islam doctrines from Parsi. The Parsi religious scholar, such as Al Gazali, tried to adapt some Islamic rules into the way of Hindu’s view. For this reason, Islam was easily accepted in Gujarat and later in Indonesia. Perlak, North Sumatra was the first city in Indonesia which accepted Islam.

Ma Huang who was the Admiral Tseng Ho’s writer told that approximately in 1400 there had been some Islamic traders who lived in the North Coast of Java. Those traders came from Gujarat and Parsi. But Javanese had not yet embraced Islam. One of the some traders who very famous and still be respected until this moment was Malik Ibrahim. Maulana Malik Ibrahim was a holly person who spread Islam in Java. He passed away and buried in Gresik in 1419 (April 8^th 1419). Formerly, there had been some Moslem traders who came to Java. It was proven by the founding of a woman’s grave whose name Fatimah Binti Maimun bin Hibatullah. She died in 1082.

Maulana Malik Ibrahim was buried in Gresik.
This picture describes his grave.

In the middle of the 15^th century Javanese embraced Islam. The Gujarat traders were very diligent and obedient in learning Islam. But they accepted Islam in the form of Indian’s view. Some historians said that was Gujarat trader who spread out Islam into Java wherein had been affected by India culture for more than a thousand year.

At first several small kingdoms which spread out in the North Coast of Java, such as Demak, Jepara, Lasem, Tuban Gresik, Surabaya, and Giri were dominated by several regents who were the chiefs of Majapahit. Some of the regents embraced Islam to make connection with Malacca traders easier because a lot of Java traders had a great dealing with Malacca.

Those new Islam authorities followed their pioneers who were the aristocratic family of the Majapahit kingdom admitted all of the sovereignty of the Hindu-Java in Majapahit, and then some of the International sea-trading meeting points which spread out in the north coast of East Java and Central Java such as Gresik, Surabaya, Jepara and Demak were occupied by the Islam middle class i.e. the mixed blood traders. They carried out the local government administration as well. Therefore Islam was easily embraced by Javanese.

The yellow lines on this map illustrate
the spread of Islam to several cities in Java.

Another historian said that generally Islam was missionized by Arabian. They came from India or other countries. They were of the Arab blood. Some of the Arabians were the Sayyid Alawiyyin (Muhammad’s direct descendants). They were considered as the source of knowledge and the spiritual life from the center of Islam.

Even though Islam was a new religion but Islam did not push persons to abandon their previous way of live at all. In relation to that matter, there were several ancient cultures which still existed, such as the leather puppet performance and the gamelan. Meanwhile the introduction of Islam into Java was not obstructed by the Majapahit kingdom because at that time the power of the Majapahit kingdom had disappeared.

Gamelan still preserved in the Islam era.

To be continued

References:

Pembahahasan Tuntas Perihal Khilafiyah; H.M.H. Al-Hamid Al-Husaini; Pustaka Hidayah;Bandung:2000

Kerajaan-kerajaan Islam Pertama di Jawa; H.J. de Graaf & G. TH Pigeaud; Grafiti Pers; Jakarta:1986

Indonesia ditengah-tengah Dunia dari Abad ke Abad (Djilid II); Soeroto; Penerbit Djambatan:1954

2008-06-12T02:05:00.000-07:00

Part 7

The most important means of living for the people of Majapahit was farming. Besides farming, Majapahit was engaged in commerce as well. Although the merchant shipping and the trading were very busy at that moment, Majapahit still an agricultural country. For the country which had a great trading, it was very important thing to make a relation with another country. Majapahit had been a country which had many relations with the other countries, for instance China and India.
At Majapahit period, the process of governing was very organized and well-managed. The king had an important position. At that time, the Majapahit kingdom met prosperity. There were lots of rice plants which had to be harvested, so that Majapahit was able to send its surplus to other countries. Besides, the people of Majapahit grew rapidly, so that the Java Island looked as if it was a big city. Approximately three hundred families lived in Majapahit.
The capital city of Majapahit was surrounded by the great brick wall. Everyone who wanted to enter the capital city had to pass through the grand gate. At the capital city, there was a vast square town which surrounded by the shady Banyan trees. At the center of that square, there was also a large pond. In addition, at one of that square’s sides, there was an arena. Beside the arena, there was the siti hinggil where the king sat and watched the play which was being presented in the arena. At the south of the arena, there was a king palace which could not be visited by the ordinary people. Not far from the king palace, there was a residential building for the prince which called “Dalam”. All of the buildings that had been mentioned above were made of wood, except the holly building and the gate. Shortly, every part of the building was beautiful and had the different shape. The Chinese also praised the beauty of Majapahit capital city. Unfortunately, only a small number of the historical objects remain.

The Majapahit palace blueprint
composed according to the Negarakertagama
book which accomplished by Prapantja in 1365.

At the festivity, Hayam Wuruk played the mask dance. When Hayam Wuruk was dancing the mask dance, his father-the king- played the gamelan (the traditional music instrument). Meanwhile the common people just watched their performance. In addition the puppet show and the gamelan had been part of Javanese culture. Besides, at that time the folk play was the wayang beber (the performance using a picture scroll). To perform a wayang beber show, the dalang (a story teller) rolled up the banner which was full of paintings. The dalang also told about the meaning of those paintings when playing the wayang beber.
At the Majapahit period, the Javanese artists made the paintings as well. Unfortunately, there are no lefts from all of it. The art of composing was also in a high level of civilization. Besides Prapantja, there was also Tantular. Those men of letters got some help from the king. The king also composed several poems. Some of the pleasant feelings that emerged from the King Hayam Wuruk’s deep heart when he saw several beautiful views of nature in his official travel could be known from the official travel news which composed by Prapantja.
A Java mask dance that quite familiar
has existed since the Majapahit era.

Prapantja composed the news about the official travel which had been done by Hayam Wuruk in 1359. That travel was carried out by Hayam Wuruk with the purpose of visiting the holly buildings and the ascetic places in East Java. In addition, there were many holly buildings which were built at Majapahit period. The level of the building art was very high, for example the Panataran temple in the South West of Mount Kelud. Besides, many beautiful statues were made by the Javanese artists. From a series of relieves on the temple, could be known that the development of art in East Java had had truly Indonesian character.
The King Hayam Wuruk period was the golden ages for Java. The orderliness was carried out broadly in that large kingdom. Besides, trading and farming grew well. The relation between the king and his people tied in closely. There was exhilaration both inside palace and outside.
King Hayam Wuruk passed away in 1389. The succession of the throne always caused a big danger in history of Java, likewise Majapahit. After Hayam Wuruk’s passing away, Majapahit was hit by a civil war between Wira Bumi (the son of Hayam Wuruk’s mistress) and King Wikramawardhana (the son of Hayam Wuruk’s sister who got married with the crown princess) who was reigning at Majapahit. Wirabumi was defeated at that war. But that Great War had weakened an enormous power of Majapahit. Finally the Majapahit kingdom got into peaces. A large number of small kingdoms in the archipelago of Indonesia released themselves from the Majapahit’s authority. Majapahit was in utter chaos after the civil war. Even that chaotic situation was aggravated by the Chinese navy arrival who led by the Admiral Tsjeng Ho in Indonesia.

The Panataran temple which
located in the south west slope of Mount Kelud,
East Java was built in the 14th century.

The capital city of Majapahit was taken away by the King Kediri in 1478 and the next king did not live in the capital city of Majapahit anymore. As a result many people left the old capital city. The fall of Majapahit was marked with sengkala (pictorial rebus suggesting a date) i.e. “Sirna Hilang Kertaning Bhumi” (1478).
In the mean time, there was a new religion which came up in Java, i.e. Islam (the Muslim religion). That religion (of course) also had an effect on the fall of Majapahit.
* * *
Here is the list of the king who held the power in the Majapahit kingdom:
The Majapahit kingdom (1293-1501)
I. The king Kertaradjasa Djajawardana 1293-1309
II. The king Djajanegara 1309-1328
The Queen Puteri Teribuana (vice the king) 1328-1350
III. The King Radjasanegara (Hayam Wuruk) 1350-1389
IV. The King Wirakramawardana 1389-1429
V. The Queen Suhita 1429-1447
VI. The King Bra Tumapel Kertawidjaja Brawijaya I 1447-1451
VII. The King Radjasawardana Brawijaya II 1451-1453
VIII. The King Purwawisjesa Brawijaya III 1453-1466
IX. The King Bra Pandan Salas Brawijaya IV 1466-1468
X. The King Bra Widjaja V 1468-1478
XI. The King Girindra Wardana Brawijaya VI 1478-1498
XII. The King Udara Brawijaya VII 1498-1518

To be continued

2008-05-21T05:52:00.000-07:00

Part 6

The King Hayam Wuruk

The name Hayam Wuruk along with his famous vise regent Gadjah Mada, firstly was known from the Pararaton book. Besides the Pararaton book, there was also another book, i.e. the Negarakertagama book which was published in 1365 and was composed by Prapantja.
The vise regent Gadjah Mada was older than King Hayam Wuruk. It was Gadjah Mada who actually controlled the Majapahit kingdom at the Queen Tribhuwana period. At that time, Majapahit was still a small kingdom. Its conquered territory probably was only Tanjung Pura in Southwest Kalimantan (the Indonesian sector of Borneo).
At the front of the kingdom officials, Gadjah Mada swore to unite the whole island in Indonesia into the Majapahit’s authority. Firmly Gadjah Mada attempted to achieve a great Indonesian kingdom, i.e. the united stated. Gadjah Mada tried to follow King Krtanegara who had an ambition to unite the archipelago of Indonesia into the kingdom of Java. When Prapantja was composing his book, the whole Indonesian archipelago and the Malay Peninsula had been conquered by the Majapahit’s authority. Consequently, at the King Hayam Wuruk period, the whole of island in Indonesia had been subdued by Majapahit. In addition, in the Negarakertagama book, there was a list of the whole Java kingdom’s colony. Besides, on the Prapantja’s book was mentioned that the Sundanese or the Pajajaran kingdom in west Java, was not the Majapahit’s conquered territory. The Pajajaran kingdom did not admit the power of Majapahit kingdom over its country.

According to Prapantja, in 1365 Majapahit nearly dominated the whole of archipelago in South East Asia as illustrated on this map.

According to the Negarakertagama book which composed by Prapantja, at Gadjah Mada period what was called by Gadjah Mada as the archipelago was mentioned as follows:
The region I : The whole Java
Java, Madura, Galijao (Kangean)
The region II : The whole Island of Andalas
Lampung, Palembang, Jambi, Karitang (Inderagiri), Muara Tebo, Darmasjradja (Sijunjung), Kandis, Kahwas, Mingangkabau, Siak, Rekan, Kampar, Pane, Kampe, Haru, Mandahiling, Tamiang, Perlak, Barat (Aceh), Lawas (Padang Lawas, Gaju Luas), Samudera (Aceh), Lamuri (Aceh Tiga Segi), Bantam, Barus.
The Region III : The whole Island of Kalimantan (Tandjungnagara)
Kapuas, Katingan, Sampit, Kuta Lingga (Serawak), Sedu (Sedang di Serawak), Kota Waringin, Sambas, Lawai (Muara Labai) Kedangdanan (Kendangwangan), Landak, Samedang (Simpang), Tirem (Peniraman), Sedu (Serawak), Berunai, Kalka Saludung, Solot, (Solok, Sulu), Pasir, Baritu, Sebuku, Tabalong (Amuntai), Tandjung Kutai, Malanau, Tandjung puri.
The Region IV : The whole Malay Peninsula (Malaya)
Pahang, Hudjungmedini (Djohor), Lengkasuka (Kedah), Saimwang (Semang), Kelantan, Terengganau, Nagor (Ligor), Pakamuar (Pekan Muar), Dungun (di Terengganau), Tumasik (Singapura), Sanghyang Hudjung, Kelang (Kedah, Negeri Sembilan), Kedah, Djere (Djering, Petani), Kandjap (Singkep), Niran (Karimun).
The Region V : The regions East of Java
Bali, Bedulu, Lwagadjah (Lilowan, Negara), Gurun (Nusa Penida), Taliwang (Sumbawa), Dompo (Sumbawa), Sapi (Sumbawa), Sanghyang Api (Gunung Api, Sangeang), Bima, Seram, Hutan (Sumbawa), Kedali (Buru), Gurun (Gorong), Lombok Mirah (Lombok Barat), Saksak (Lombok Timur), Sumba, Timur.
The Region VI : The whole Sulawesi
Bantajan (Bontain), Luwuk (Luwu), Udamakatraja (Talaud), Makasar, Butun (Buton), Banggawi (Banggai), Kunir (P. Kunjit), Salaja (Saleier), Solot (Solor).
The Region VII: The whole Maluku
Muar (Kei), Wandan (Banda), Ambon, Maluku (Ternate)
The Region VIII: The whole West Papua
Onin (North Papua), Seran (South Papua)
The region of the archipelago was placed by Gadjah Mada in the circle of Asia which consisted of 3 circles that surrounded the center of the Majapahit kingdom. The archipelago was surrounded by the several states’ companions who lay in the region between the Gangga River and the Songka River in South Asia. Here is the list of the state companion: Sim (Syanka), Darmanagara, Martaban (Burma), Kalingga (Radjapura), Singanagari, Tjampa, Kambodja, Annam (Jawana). Meanwhile, in the Back of India (Indochina) there were several countries which put the Majapahit kingdom in contact with Tiongkok (China) and Hindustan.

A Profile of the Great Gadjah Mada
He was the one who united the archipelago. The place where he was born was unknown and so was the grave where he was buried. His name and his tremendously strong struggle were recorded in history of Java. “Gadjah Mada” means a sharp and an adroit elephant. Perhaps the name Gadjah Mada or Madakari was only a title. His given name was unknown.
For more than 40 years he had been fighting and working for the sake of his state and in the interest of the unity and integrity.
Gadjah Mada was an experienced war commander and a capable statesman. He was skilled at the law as well. He was not only skilful but also clever. When he passed away in 1364, there was no one who could carry on the heavy obligation like Gadjah Mada could.The year of his death was the golden age of the Majapahit kingdom in the entire South East Asia. In 1331 he swore an oath which meant that Gadjah Mada avoided having for fun and kept fasting as long as the state’s goal had not yet been achieved. Gadjah Mada swore that:” I would stop fasting Palapa, if the entire archipelago had subjected to the state’s power; if the region of Gurun, Seram, Tandjungpura, Haru, Pahang, Dempo, Bali, Sunda, Palembang, and Tumasik had been defeated.” The very strong form of that oath was known as “Sumpah Palapa”
According to Prapantja, Gadjah Mada had several great characters as follows:
§ Widjnja. It means that Gadjah Mada acted wisely, mostly in dealing with critical tense.
§ Mantriwira. It means that Gadjah Mada always bravely acted of caring for his country.
§ Witjaksaneng naja. It means that Gadjah Mada performed a wise measure in all matter.
§ Matanggwan. It means that Gadjah Mada could be trusted both by his country and his people.
§ Satya bhakty aprabhu. It means that Gadjah Mada was faithful to his country and his king.
§ Wāgmi wāk. It means that Gadjah Mada was capable of making an indisputably speech for the defense of his opinion.
§ Sardjdjawopasama. It means that Gadjah Mada was a modest, sweet expression, kindly, straightforward, patient mannered person.
§ Dhirotsaha. It means that Gadjah Mada was hardworking and firm person.
§ Tan lālana. It means that Gadjah Mada was always cheerful and whenever he felt unhappy he never needed anyone to cheer him up.
§ Diwwyatjitta. It means that Gadjah Mada was kindly in relation to another person and be willingly and calmly to listen to another person’s opinion even though he did not agree with.
§ Tan satrsna. It means that Gadjah Mada was unselfish person and he did not want to be admired. Besides he had a strongly desire to achieve his aspiration.
§ Masih I samastabhuwana. It means that Gadjah Mada always loved to the universe.
§ Ginöng pratidina. It means that Gadjah Mada always performed the good things and got rid of the bad attitude.
§ Sumantri. It means that as an official government, Gadjah Mada always carried out his job perfectly.
§ Anayaken musuh. It means that Gadjah Mada always destroyed all the state’s enemies. In addition he always applied his affection politics to the state’s companion and certainly was not frightened to demolish the state’s enemy which disturbed the principle’s state.

This is a clayey statue of Gadjah Mada found
in Trowulan, East Java. The glow of his face
reflects far and firm view on politics.

The Chronicle of Gadjah Mada
± 1300
Gadjah Mada was born
1309
The King Kertaradjasa passed away
1319
Gadjah Mada as a chief of the Adika Bajangkara corps suppressed the Kuti rebellion.
1319-1321
Gadjah Mada became a chief minister to a king in the region of Kahuripan.
1321-1331
Gadjah Mada became a chief minister to a king in the region of Daha.
1328
The king Djajanegara was killed by Ra Tanja and then because of his illegal act, Ra Tanja was killed by Gadjah Mada.
1331
Aditiawarman, Arja Tadah, along with Gadjah Mada suppressed the Sadeng Rebellion.
1331-1364
Gadjah Mada replaced Artja Tadah as the vice regent of the high administrator in the Madjapahit kingdom.
1334
The attack to the Island of Bali
1350-1370
The Majapahit kingdom was in the peak of glory.
1351
Gadjah Mada built a temple to honor deeply the descent of the king Krtanegara.
1355
The king Hayam Wuruk bestowed on Gadjah Mada a tract of land near Pasuruan which made as a place to service of value to the Buddha i.e. Madakaripura which meant the holly place of Gadjah Mada.
1357
Sundajana: was a story about the Sundanese fought against Majapahit troops in Bubat. In this event the King Pajajaran was killed as a knight. This event was Gadjah Mada mistake.
1359
The king Hayam Wuruk, Prapantja, along with Gadjah Mada visited Madakaripura.
1363
Gadjah Mada fell ill.
1364
Gadjah Mada passed away.
1365
The historical poem of Negarakertagama which told about the story and the testament of Gadjah Mada perfectly composed.

To be continued

Footnote:
Widjnja and the following characters of Gadjah Mada are the old Java-Majapahit words.

References:
Gadjah Mada: Pahlawan Persatuan Nusantara; by Prof. Muhammad Yamin; Balai Pustaka; Djakarta: 1953
Atlas Sedjarah; by Prof. Muhammad Yamin; Djambatan; Djakarta: 1956

2008-04-04T21:04:00.000-07:00

part 5

The Beginning of Majapahit

A great war between Singasari and Kediri finished. After that Jayakatwang ascended the throne, but his power in the new kingdom lasted only a year. Meanwhile, Wiraraja had made a smart plan. He had Prince Wijaya surrender to the new king. If Prince Wijaya succeeded in gaining Jayakatwang’s belief, he had to beg Jayakatwang for an empty land which lay near Tarik. As a result of which Prince Wijaya attempted to be approved of living in Tarik village. In that village Prince Wijaya could gather his followers, while waiting his best time to overthrow Jayakatwang. To run his bright plan, Wiraraja sent an envoy to Kediri to beg forgiveness for Prince Wijaya. That plan run successfully. King Kediri still placed his trust on him. As a result, Prince Wijaya could come to Kediri and he was bestowed an empty land near Tarik. Later many people were come around from Madura to build that village. While establishing that village, a Maduraness picked a Maja fruit. Because of its bitter taste, he threw that fruit. That moment caused the name of Majapahit was given to that new village.

This photo shows a Maja fruit. Please do not try to eat it. It can make you dizzy, queasy, and nauseous.
Prince Wijaya and Wiraraja had carried out plan perfectly. But they had to collect a lot of strong troops to fight against Jayakatwang. Unexpectedly, there were Chinese troops which arrived in Java to give punishment for the King Krtanagara. But King Krtanagara had passed away when Chinese troops arrived at Tuban. Chinese troops set off from China to conquer Java. According to the custom, a few envoys were set to push the local government in order to acknowledge the Chinese power in that region. Chinese envoys finally arrived at Majapahit and Prince Wijaya took a chance of that situation to defeat Jayakatwang. Prince Wijaya admitted surrendering to the Chinese troops and he offered his big help to defeat King Jayakatwang. Afterward the war against King Jayakatwang was begun. That war happened on the mouth of the Surabaya River-the main entrance to Java Island. Approximately there were a hundred traditional sailing-boats that were belonged by King Jayakatwang’s troop fell over to the enemy. In the mean time, Kediri troops came to Majapahit to punish Prince Wijaya for disobedience. Prince Wijaya asked a favor of the Chinese troops to fight against Kediri troops. Chinese troops quickly came to Majapahit and succeeded in release Majapahit from the Kediri troop’s encirclement. After that Chinese troops went on to Kediri. Bravely the capital city of Kediri was defended by Kediri troops. But finally Kediri troops lost at war. Lastly, King Kediri or Jayakatwang surrendered to the Chinese troops and meanwhile the crown prince of Kediri escaped but he was chased and was imprisoned. At the same time, Prince Wijaya went back to Majapahit. He was escorted by Chinese troops. But Prince Wijaya could run away after killing his escorts. Soon he gathered his troops to intercept the other Chinese troops who would be back towards the sea. With great difficulty the Chinese troops escaped from the encirclement of the Prince Wijaya troops. Chinese troops finally went back to their land and captured a lot of goods and several prisoners. The Emperor of China was greatly angry because his attack had no effect. The Prince Wijaya’s adroitness and his ability finally could bring the power back to the King Singasari’s descendant. Afterward the capital city moved to Majapahit (Henceforth- In history it’s called the Majapahit kingdom). Prince Wijaya since ascended the throne changed his name into His Majesty the King Kertaradjasa.

This statue describes The King Kertaradjasa as the God of Visnu, found at The Sumber Djati Temple near Blitar, East Java.

Footnote :
It was only the Pararton book which gave an explanation that the name Madjapahit was related to the Maja tree in Tarik village, East Java.
Here is the quotation from Pararaton book.
“Samangka Raden Wijaya sapeksa yan kasoran mantri Daha dening wongira. Tumuli akirim andika ring sira Wiraraja, tumuli sira Wiraraja awékas atur akon anédaha alasing wong Trik. Suka Siraji katong. Ya ta mulaning anaruka alasing wong Trik. Duk mahu tinaruka dening Madura, hana wong alapa kurang sangunipun ababad, amangan maja, kapahitén sama depunbuňcal antukipun aruru maja punika, kasub yan wontén wohing maja dahat apahit rasanipun, singgih ta ingaran ing Madjapahit.”

References:
Tatanegara Madjapahit, Sapta Parwa; Prof. H.M.Yamin; Jakarta:Prapantja,1962

To be continued ...

2007-12-28T03:56:00.000-08:00

part 4
The King Djojobojo

There was a king from Kediri, East Java whose name sounded very special in Java until now. He was the King Djojobojo. The King Djojobojo reigned over a kingdom approximately in the middle of 12th century. According to the people, all invisible prophecies about misfortune and prosperity that would happen in the Javanese future came from the King Djojobojo. Unfortunately, there were no proofs that the well-known prophecy came from him.
At the King Djojobojo period, Mpu Sedah who was a writer of poem composed The Bharatayuddha book. The content of that book came from The Mahabarata book. Mpu Sedah adapted it as if it happened in Java. The Bharatayuddha book was the origin Javanese literature work. Lately, the name of that book had been changed into the new Javanese language and was called The Brotojuda.
At that time, the civilization grew more gently. The characteristic of Java became visible. Besides some famous heroes who were from Indian literary, the works of Javanese art grew rapidly. In addition, there was also a paint of Punakawan, such as Semar who was originally from Javanese literary. The Punakawan was the creature who was respected by Javanese before Indian came. At that time, the literary man put the Punakawan back to the Javanese literary and the puppet show stories.

Semar is a member of Punakawan.
At that moment, the level of civilization at that kingdom was higher than that of formerly times. In addition, the characteristic of Javanese culture had been very distinct. Besides farming, trading over the sea was the important means of living.
The Kediri kingdom which was built by the King Airlangga had grown into a big kingdom and dominated the entire East Indonesia.

The King Angrok (- 1227)
There were 2 books which told about the ancient Javanese history, namely the Pararaton book and the Negara Kertagama book. Those books were written in the form of prose and told about the Kings in the Singosari (Tumapel) kingdom and the Majapahit kingdom. The Singosari kingdom was a kingdom which replaced the Kediri kingdom. The one who build the Singosari kingdom was Ken Angrok.
The first king at the Singosari kingdom was called Angrok which meant “He who causes to comedown”. Ken Angrok was a native Javanese man and a farmer from the bank of the River Brantas. Ken Angrok could not show his genealogy that he was descended from the royal family. But the author of the Pararaton book gave the descent for him that the King Angrok or The king Radjasa was an adopted child from the God of Sjiva. Ken Angrok got incomparable supernatural powers and great characters from the God of Sjiva.
At the King Angrok period, the famous Kediri kingdom was destroyed and the last king from the King Sindok’s descendant was exiled from the throne of kingdom. The King Angrok appointed his follower from the real Javanese nobility. The culture of the Singosari kingdom was the Javanese culture which stood on its own feet. It meant that the condition of Java came back as the period before the Hindus came. Because of the relationship between the Hinduism and Java had been going on for along time, so that the Javanese-Hindus culture had emerged. That relationship was stopped by The King Angrok. Since then, the Singosari culture grew on its own power. Singosari became the center of statue arts and building arts. There were many remains of artworks came from Singosari period. Besides, the witchcraft grew rapidly at that time. More over, the witches were respected by the king and the ordinary people. That witchcraft caused people less to study the manuscript, the philosophy science, and the Buddhism religion.
From the Pararaton book could be known that at the Singosari period, The Kingdom in Java began a new era in its history. The Singosari period was the golden time in the history of Java.

The King Krtanagara (1268-1292)
The Singosari kingdom grew larger and larger in East Java. And that was the last king, namely the king Krtanagara who made the Singosari kingdom become a great and strong power kingdom in Indonesia. When Krtanagara was young and his father was still alive, Krtanagara had been crowned as a king. This situation could happen because his mother came from the higher level of nobility than his father. For the reason that Krtanagara was still a child, that was his father who reigned on behalf of his name. In 1268, Krtanagara’s father passed away. Since then, Krtanagara held the position of the king.
Krtanagara learnt the Buddhism conscientiously. Even he also composed a book about the religion. The King Krtanagara was faithful to his religion’s rules. He was a religious man. He carried out all the Buddhism’s rules absolutely. According to Krtanagara himself, he was not only a king but also a priest of Buddhism.
At the King Krtanagara period, Singosari (Java) began to expand its territory and became the most powerful kingdom in the entire archipelagoes of Indonesia. It was the King Krtanagara who became a vanguard of the Majapahit kingdom.
The biggest enemy for the King Krtanagara was the crown prince from Kediri, namely Djajakatwang. Probably, Djajakatwang was still the descendant of the King Kediri. So that he tried to bring the power back to Kediri kingdom and he had a plan to overthrow the King Krtanagara. But Djajakatwang was able to keep his plan secretly, so that the King Krtanagara did not suspect him and The King Krtanagara trusted in him completely. Even, The King Krtanagara married his daughter to a son of Djajakatwang.
Djajakatwang was helped by Wiraraja carry out the rebellion. Wiraraja took hold of the deputy of the kingdom in Madura Island and lived in Sumenep, Madura. Wiraraja was a man who could not be trusted at all. It was he who told every event in the Singosari kingdom to Djajakatwang. And he also forced the Kediri crown prince (Djajakatwang) to rebel against the King Krtanagara.

The pink marks on this map illustrated the Singasari territory
at the King Krtanagara period.
In 1292, The King Kediri (Djajakatwang) sent a group of troop that would attack the capital of Singosari from the north. At first, The King Krtanagara did not believe in the rebellion that had been done by Djajakatwang. After looking at the wounded man that came from the battle, he just realized the real situation. Then he ordered all his troops that were led by his son in-law to set out towards the northward boundary of the Singosari kingdom. His son in-law was the son of Djajakatwang. So that he could not be expected to help the King Krtanagara. And the other was the Prince Widjaja who was a grandchild of the King Angrok − Someday, the prince Widjaja would be the first king in the Majapahit kingdom.
The Djajaktwang’s attack from the north of Singosari actually was a guise. The Djajakatwang’s main troops came to attack the capital city from the south. Of course there were no troops of Singsosari who stayed in the city and were on the alert for any attack. Finally, the King Kratanagara was killed by the Djajakatwang’s rebellion.
The King Krtanagara was buried at the Jago temple which was built by the King Krtanagara himself when he was still alive. The Jago temple was the holly building which was built as a mark of respect to the God of Sjiva and the Buddhism.
At the same time, the prince Widjaja escaped from the Djajakatwang’s rebellion to Madura Island. Upon arriving in Sumenep, Madura Island, he met Wiraraja whom gave him a warm welcome. The Prince Widjaja made an agreement with Wiraraja whom could not be trusted. The agreement said that if the Prince Widjaja succeeded in taking over the kingdom from Djajakatwang, the Prince Widjaja would divide his power in Java with Wiraraja.

In Sumenep, Madura Island, Prince Widjaja met Wiraraja.
Madura Island is quite near to East Java.

To be continued …

Atlas Sedjarah, Prof. Muhammad Yamin, Djakarta: Djambatan, 1956

2007-07-17T10:34:00.001-07:00

part 3

The periods were ruled by the kings in Java

The King Sindok
Around the year of 925, appeared a big change in the history of Java. The royal palace or the center of the Mataram kingdom moved away from Central Java to East Java. But the reasons of that large scale change had not been known at all.
There were some differences between the kingdom in East Java and the kingdom which was ruled by the King Syailendra in Central Java. Firstly, the big holy buildings in Central Java were built to adapt the Hindus characteristic. While, in East Java the holy buildings had Indonesian characteristic. Secondly, in Central Java the religion of Buddhism had been a big effect for a long time. Whereas, in East Java was the religion of Sjiva.
The King Sindok was the first king from the new era who ruled until the year of 1222. He got the power by peacefully way. The region of the Sindok kingdom was located between Mount Semeru and Mount Wilis in East Java.

This map illustrates the region of the Sindok kingdom.

The King Sindok was the ancestor of the Javanese kings. He was very famous and his name sounded very special in Javanese ears. In Java, under the direction of King Sindok, the kingdom met the prosperity. The king Sindok had ruled for more than 20 years. His reign was replaced by his daughter and then by his grand child. At the period of the third king, Java, for the first time, interfered in the history of Indonesia.

The King Dharmmawangsja
The King Sindok’s great grand child was the King Dharmmawangsja who ruled the kingdom around the year of 1000. His reign was very meaningful to Java. At that moment, he had the biggest power in Java. In addition, the civilization of Hinduism-Indonesia remained flourishing in that region.
It’s obvious that the Mataram kingdom had a large territory. The center of the kingdom was still located in East Java. The law and the safety were prevailed in that kingdom. The justice was done in accordance with the certain regulations. This matter could be known because in the Dharmmawangsja’s period, there was a book about the ancient Javanese law. Besides, under the order of the King Dharmmawangsja, people began to adapt the story of Mahabarata into the old Javanese language. There were 3 books, which adapted, i.e. 1) The Adiparwa book, 2) The Bhismaparwa book, 3) The Wirataparwa book. Those books were the old Javanese literature works which still remain until this time.

One of the old Javanese literature works which still remains until this time is The Adiparwa book. This book has been changed from the Javanese letters into printed characters.

At the time of his reign, The King Dharmmawangsja intended to conquer the Srivijaya kingdom. The Mataram kingdom should occupy the territory of the Srivijaya kingdom which was dominating the entire sea. To gain his intension, The King Dharmmawangsja needed to curry favor with the Emperor of China. Perhaps, China was considered as the highest arbiter in the entire East Asia, or possibly the Emperor of China could guarantee that the trade between China and Indonesia would keep moving after conquering the Srivijaya kingdom.
The Mataram kingdom and the Srivijaya kingdom had been in the wars for 2 years. Finally the Mataram kingdom succeeded in dominating the sea which previously was the Srivijaya’s authority. At least, Java had made the sea be unsafe for sailing. But the bad effects of the Mataram’s attack could be handled quickly by Srivijaya.

One of the several pages in the Adiparwa book is shown here.

In1006, The Mataram kingdom was attacked by the King Wura Wari who got support from the Srivijaya kingdom. The Mataram kingdom was overthrown by its enemy. The king and the nobility were killed in battle. The whole Mataram kingdom was in confusion. The large Mataram kingdom had broken into small kingdoms.

The King Airlangga (1019-1042)
The Dharmmawangsja palace was burnt and his kingdom broke into pieces. But there was a man who could run away from chaotic situation. He was Airlangga who was the second son of the queen of Bali. At that moment, he was 16 years old. Afterwards, he married a daughter of The King Dharmawangsja. According to the law, he was legitimate to be a crown prince. In 1019, Airlangga was crowned as a king by the representatives of the group of the Sjiva, the Buddhism, and the ascetic.
At first, his territorial region was only around Pasuruan and Surabaya. After Srivijaya kingdom was defeated by the Cola kingdom, The King Airlangga rose up to conquer the others kings in Java. He intended to bring the greatness of the Dharmmawangsja kingdom back. The King Airlangga considered that his reign was legitimate in Java because he was the descent from the King Sindok, who was an ancestor of the kings in Java. The wars that had been done by the King Airlangga were written on the stone which kept in museum in Calcutta India until now.
After conquering the King Wengker who was his biggest enemy in 1035, the King Airlangga succeeded in bringing the strong power back to Java. To commemorate that enormous event, was built the asceticism which called Putjangan on the slope of Mount Penanggungan in East Java. The center of the King Airlangga kingdom was on the riverbank Brantas. At that time, the trade which passed through the sea was very meaningful to Java. In addition, in Java lived a large amount of foreigners who came from India, Sailan and the back of India.
At the time when the King Airlangga was reigning, the literature works grew well. The writers of poem, such as Mpu Kanwa composed a poem, namely the Ardjunawiwaha, which meant the Ardjuna’s wedding. That poem adapted a story of the Mahabarata book. The Ardjunawiwaha book was the beautiful Javanese literature work. The content of that book was not merely translation of the Mahabarata book, but the Ardjunawiwaha book was a new composition which told an occurrence in Mahabarata as if it happened in Java. Mpu Kanwa equalized Arjuna with the King Airlangga. At that time, the Javanese considered the King Airlangga as the incarnation of the God of Vishnu in the world. In addition, from the story of Ardjunawiwaha, could be seen that the puppet show (wayang) had been famous since that time. Besides, the content of Arjunawiwaha was adapted for the story of puppet show, namely a play of Mintaraga.
The King Airlangga had great concern for 3 groups of religion at that time, i.e. the Religion of Sjiva, Buddhism, and a group of ascetic. In his last reign, the King Airlangga had divided his kingdom into 2 parts, i.e. The Djanggolo kingdom and The Pandjalu or The Doho Kingdom.

The puppet show (Wayang) is the great heritage from the Javanese ancestors.

To be continued

part 2

The Holing Kingdom Based on the History of the Emperor Tang
In the middle of 7th century, there was The Holing kingdom in Central Java. Perhaps that kingdom was built by a group of Indian who left the Indian East Coast. At that moment, the region of the Kalinga in India was destroyed by the King Harsja.
Some important information about the Holing kingdom ware obtained from I- Tsing who was a famous Chinese traveler. According to I-Tsing, in 644, there was a Chinese philosopher who arrived in Java. His name was Wui-Ning. Wui-Ning visited to Java in order to meet Janabadhra who was a native Java. Both of them wanted to translate a famous manuscript about the Buddhism into the Chinese language. Based on this story, there was a believer in the Buddhism in Java.
On that moment, The Holing had been the central of the Buddhism so that the Chinese studied the Buddhism in there.

The King Sanjaya
Near Tjanggal, Kedu, Central Java, there is an ancient inscription which was an archaeological inheritance from the year of 732. This ancient inscription said that the King Sanjaya who ruled at that moment ordered his people to build a Lingga on the mountain. Lingga is a kind of stone pole and a part of dedication or religious service to the God of Sjiva.
Further, that inscription said that a Sjiva temple in Java was similar to the shrine at Kundjarakundja in South India. The Sjiva temple was built at Dieng plateau Central Java. That temple was the first holy building which was made of stone.
This temple is the other evidence that there were civilization and culture in Java at that moment.

The Arjuna temple at Dieng plateau, Central Java, was built in the
King Sanjaya periods.

The Buddhism and the Sjiva in Java
For centuries, The Srivijaya kingdom had been the most powerful kingdom in Indonesia which was ruled by the King Syailendra.
In addition, for one century, the King Syailendra also ruled in Central Java which was governing from the year of 750 until the year of 860. That period was the glorious civilization time because at that moment was built many big temples in Java, such as Kalasan temple that built in 778 and Sewu temple. Both of the temples are the Buddhist temple which were protected and developed by the king Syailendra in Java.
But the biggest mark and the most awesome inheritance which was built from that moment is the Borobudur temple at Magelang Central Java. Its construction has the form of dome and its foundation has the shape of a square.
The condition of the society at that moment can be seen from the relief on the Borobudur temple walls which have contents about lesson, living in palace, monk’s life, rural society life, etc.
A series of relief on Borobudur temple walls is very valuable and the source of knowledge about the Javanese society around.

The Borobudur temple at Magelang, Central Java,
is the most awesome in heritance from the King
Sailendra periods.

The Mataram Kingdom
The Syailendra of royal descents had gone from Java silently and mysteriously as they came. The family of the king who formerly withdrew to East Java moved back to their country land (Mataram, Central Java). Since then, the name of the kingdom was called Mataram. That name would remain exist and have a great respect in the history of Java.
The capital of the Mataram kingdom was Medang Kemulan. But the location of the capital was not known. Its territory spread out the entire of central Java and East Java.
Meanwhile Prambanan city became the center of the religion because there was no place which had the holy building as beautiful as Prambanan had.
At this time, either Buddhist or Sjiva built the shrine for their own dedication. Both religious sects grew in peace and harmony in the kingdoms in Java. In spite of that, it seems that the king of Mataram kingdom preferred the Sjiva religion. It was proven by the collection of the beautiful Loro Djongrang or Prambanan temple.
It seems that Prambanan temple was built to equal the beauty of Borobudur temple which was built by the Buddhist.
Prambanan temple is the Hindu Java supreme art in Central Java. It is possible that the temple was built under the authorities of the King Dksa who ruled in 915. At that moment, central Java had become the cultural center in the entire of Java. The remains of civilization and culture spread out at the region of Mataram, from Dieng plateau until Yogyakarta and its surrounding region, such as the Mount of Merapi, the Mount of Merbabu and Ungaran.
In Indonesia, the developing of construction arts and statue arts are very progressive because of Hindu effects. Even the Indian literature also became famous and belonged to native, especially in Java. For example, the puppet show or Wayang which played the parts of Mahabarata or Ramayana books and many words of Sansekerta language were put into Javanese language, even though those words sometimes became different from its origin.

The Prambanan temple at Yogyakarta,
Central Java is the most beautiful holly
building which build in the King Dksa periods.

To be continued

2007-06-19T09:28:00.000-07:00

Part 1

Where is the location of Java?

Preface
There are many cultural ethnic groups in Indonesia. Nowadays, it is more than 300 ethnic groups which still exist. The Javanese ethnic group is the one of it. Mostly, the Javanese live in Central Java and East Java. In spite of that, there are many Javanese who live far away from Java Island, such as in Suriname. The Javanese population is the biggest in Indonesia, even in South East Asia. It is estimated that its population is about 90 million people in Indonesia.

The Javanese History
The Javanese fossil (Pithecanthropus Erectus) which might be 500.000 years old was found at Trinil, East Java by DR. Eugene Dubois in 1809. That fossil is believed as the Javanese ancestor.
To understand more about the origin history of the Javanese, it will be divided into 3 parts i.e.:
The Old Stone Age
The New Stone Age
The Bronze Age
1. The Old Stone Age
In East Java and Central Java found several tools which used by the first inhabitants of Java. They lived at Bengawan Solo valley where the ancient articles found. For example unhandled stone axe. It was roughly made and made by striking it against a stone in order to get a sharp piece on the other side. That axe used by holding it. So that it is called handed axe.
In the Old Stone Age the oldest Javanese inhabitants stayed in the caves or in the hole of the land. They lived from hunting, catching the fish, gathering the jungle fruits or plant roots such as various kinds of tubers.
2. The New Stone Age
In this age, the inhabitants still used the tools from the stone but they had been capable of sharpening the stone. Therefore their tools were easier to be used. The civilization of the inhabitants in this age was more progressive than in the formerly age.
The inhabitants stayed in the carved wood houses. Their foods and beverage were stored in the earthenware jug and earthenware cooking pot. They had simple clothes because they had been capable of weaving. Men still hunted in the jungle and caught the fish but their prior means of livelihood were farming and breeding.
At the excavating of the ancient articles were found the hoe like tool which was made of stone. That’s why people said that the inhabitants had engaged in farming. They were no longer hunting but they had stayed at the same place. Among the ancient articles which were found, there were several fine stone axes. Besides that, it was also found the precious jewelry article, such as the fine stone bracelet.
3. The Bronze Age
This is the period when men used tools and weapons made of bronze. Men had been capable of pouring the bronze. It was proven by finding the bracelet, the ankle bracelet, and the ear plug made of bronze.
At this age, it was also made the small art articles such as a man statue, and buffalo statue. In addition, the iron came into use for tools. At Wonosari Central Java and at Besuki East Java were found the stone case which came from this age.

Where did the original inhabitants of java come from?
It is believed that people who lived in the islands of Indonesia, at the beginning of Christ era came from Yunnan hill–the upriver region on the back of India and South China. At first, they lived on the back of India and moved further to the south. Then, they spread out from Malacca peninsula to the wide archipelago of the West Madagascar (On the East Coast) until the East Side of Pass Island (Pacific Ocean). The Indonesians–including The Javanese are the middle ethnic group of the world’s families.

The civilization of Java
In the past, Java Island was well-known because of natural wealth or resources, such as rich in food stuffs. The Hindus called it “The Jawadwipa” which meant the Tjantel Island. The Tjantel is a kind of wheat flour but perhaps which meant by The Hindus was the rice plant.
Shortly, the sailing ship which was sailing from India to China could load the staple foods that they needed in Java Island.
Farming in the ancient period was the high civilization because to irrigate the rice fields needed a good cooperation among the farmers.

Little bit of Information about Java from China
In the 5th century, Fa Hien who was a Chinese, cast a shore on Java Island. He just made a devotional visit to the Buddha’s birth place. He went up on a ship in Sailan and went back to China by joining a big trade ship which had 200 crews. Unfortunately, on the way, that ship was hit by the typhoon, so that they had to put it a shore in Java Island. Fa Hien was forced to wait a ship which would take him to China. Fa Hien had been in Java for 5 months. According to Fa Hien, In Java there was a community of Hinduism. It means that the Hinduism had given a big effect on the Javanese community and on the other hand, the Buddhism had not yet had many followers.

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Ps: The back of India is a geographical term which made by European. This term is quite common in Europe, particularly in former colonial countries. What is meant by the back of India is the region such as Bangladesh, Burma, Thailand (formerly Siam) and Assam in India

reference :
Panggung Peristiwa Sedjarah Dunia I. H.J. Van Den Berg, Dr. H. Kroeskamp, I.P. Simandjoentak. ( J.B. Wolters. Groningen, Djakarta 1951).

To be continued…