KISI INFO INDONESIA ABAD 13 (BERSAMBUNG)

ABAD KE 13

 

mount rinjani lombok eruption 13th Cwntury

 

 

OLEH

Dr Iwan Suwandy , MHA

EDISI PRIBADI TERBATAS

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Jenis : Karya Seni Fungsional & Hiasan
Nama : LONCENG TERNAK BERMOTIF KEPALA LELAKI
Era : Abad Ke 13 – 14, Kerajaan Majapahit
Asal : Jawa Timur
Material : Perunggu

Koleksi :
ASIAN ART MUSEUM
Chong-Moon Lee Center for Asian Art and Culture
200 Larkin Street • San Francisco, CA 94102 • 415.581.3500

Object ID: F1996.16
Designation: Bell in the shape of a grotesque head
Date: perhaps 1300-1400
Medium: Bronze
Place of Origin: Indonesia | East Java
Style or Ware: Majapahit

 

Jenis : Karya Seni Fungsional & Hiasan
Nama : HIASAN BURUNG EKOR PANJANG
Era : Abad Ke 12 – 14
Asal : Jawa Timur
Material : Perunggu

Designation: Bird shaped finial

Date: approx. 1200-1400
Medium: Bronze
Place of Origin: Indonesia | East Java

 

Jenis : Karya Seni Fungsional & Hiasan
Nama : HIASAN BURUNG EKOR PANJANG
Era : Abad Ke 13 – 15
Asal : Jawa Timur
Material : Perunggu

Designation: Finial in the form of mythical bird with elaborate tail

Date: approx. 1300-1500
Medium: Bronze
Place of Origin: Indonesia | East Java

1200

After the power of Tarumanagara declined, its territories, including Sunda Pura, became part of the Kingdom of Sunda.

 According to the Chinese source, Chu-fan-chi, written circa 1200, Chou Ju-kua in the early 13th Century,

In fact even in the standard international records of 1200 AD

 it does not appear as independent polity enough to have important diplomatic relations.

Its listed as tributary of Srivijaya. Now… Srivijaya is defeated but Sunda would be too strong

 

Jenis : Karya Seni Fungsional dan Hiasan
Nama : GENTA BERHIAS LEMBU
Era : Abad Ke-13, Kerajaan Majapahit
Material : Emas dan Batu Mulia
Asal : Jawa Timur

A Large Bronze Bell
EAST JAVA, CIRCA 13TH CENTURY


A Large Bronze Bell
East Java, circa 13th Century
Heavily cast of domed outline, surmounted by a bull finial forming a hook for the attached chain link
107/8 in. (27.6 cm.) high

The Hindu Majapahit Empire

 (1293–1520 AD)

 on eastern Java founded a Balinese colony in 1343.

 When the empire declined, there was an exodus of intellectuals, artists, priests, and musicians from Java to Bali in the 15th century

 

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The Majapahit Java Kingdom During War And Peace( MAJAPAHIT MASA PERANG DAN DAMAI) 1293-1525

Based on

Dr Iwan Rare Old Books Collections

 

Edited By

 

Dr Iwan Suwandy

Limited Private Publication

special for premium member hhtp://www.Driwancybermuseum.wordpress.com copyright @ Dr iwan suwandy 2011

___________________________________________

TABLE OF CONTENT

 

1.Preface(Kata Pengantar)

2.The Rise of Madjapahit war 1293-1309(Perang Pada saat Majapahit Timbul)

3.The Golden Age of Madjapahit  War(Perang saat Masa Jayanya  Majapahit)Timbul 1309-1389

4.The Declining Of Madjapahit War(Perang Pada Saat Mundurnya Kerajaan Majapahit) 1389-1476

5.The Setting Of Madjapahit War  (Perang Saat Kehancuran Majapahit )1478-1525

_______________________________________________________________

THE MAJAPAHIT KINGDOM DURING WAR AND PEACE PART ONE 1293-1309

 

THE RISING OF MAJAPAHIT KINGDOM(TIMBULNYA KERAJAAN MAJAPAHIT)

PREFACE

 

Until  this day I have never seen a book about the kingdom of Majapahit which arranged in chronological order with the relevant illustrations, such as coins, ceramics and other artifacts. As an example of a brief article below

Little physical evidence of Majapahit remains,[7] and some details of the history are rather abstract.[8] The main sources used by historians are: the Pararaton (‘Book of Kings’) written in Kawi language and Nagarakertagama in Old Javanese.[9] Pararaton is focused upon Ken Arok (the founder of Singhasari) but includes a number of shorter narrative fragments about the formation of Majapahit. Nagarakertagama, is an old Javanese epic poem written during the Majapahit golden age under the reign of Hayam Wuruk after which some events are covered narratively.[8] There are also some inscriptions in Old Javanese and Chinese.

The Javanese sources incorporate some poetic mythological elements, and scholars such as C. C. Berg, a Dutch nationalist, have considered that the entire historical record to be not a record of the past, but a supernatural means by which the future can be determined.[10] Despite Berg’s approach, most scholars do not accept this view, as the historical record corresponds with Chinese materials that could not have had similar intention. The list of rulers and details of the state structure, show no sign of being invented.[8]

Ming Dynasty admiral Zheng He visited Majapahit. Zheng He’s translator Ma Huan wrote a detailed description about Majapahit and where the king of Java lived.[11] New findings in April 2011, indicate the Majapahit capital was much larger than previously believed after some artifacts were uncovered.[12]

History

Formation

 

 

The statue of Harihara, the god combination of Shiva and Vishnu. It was the mortuary deified portrayal of Kertarajasa. Originally located at Candi Simping, Blitar and the statue is now preserved at National Museum of Indonesia.

After defeating Melayu Kingdom[13] in Sumatra in 1290, Singhasari became the most powerful kingdom in the region. Kublai Khan, the Great Khan of the Mongol Empire and the Emperor of the Mongol Yuan Dynasty, challenged Singhasari by sending emissaries demanding tribute. Kertanegara, the last ruler of Singhasari, refused to pay the tribute, insulted the Mongol envoy and challenged the Khan instead. As the response, in 1293, Kublai Khan sent a massive expedition of 1,000 ships to Java.

By that time, Jayakatwang, the Adipati (Duke) of Kediri, a vassal state of Singhasari, had usurped and killed Kertanagara. After being pardoned by Jayakatwang with the aid of Madura’s regent, Arya Wiraraja; Raden Wijaya, Kertanegara’s son-in-law, was given the land of Tarik timberland. He then opened that vast timberland and built a new village there. The village was named Majapahit, which was taken from a fruit name that had bitter taste in that timberland (maja is the fruit name and pahit means bitter). When the Mongolian Yuan army sent by Kublai Khan arrived, Wijaya allied himself with the army to fight against Jayakatwang. Once Jayakatwang was destroyed, Raden Wijaya forced his allies to withdraw from Java by launching a surprise attack.[14] Yuan’s army had to withdraw in confusion as they were in hostile territory. It was also their last chance to catch the monsoon winds home; otherwise, they would have had to wait for another six months on a hostile island.

 

In AD 1293, Raden Wijaya founded a stronghold with the capital Majapahit. The exact date used as the birth of the Majapahit kingdom is the day of his coronation, the 15th of Kartika month in the year 1215 using the Javanese çaka calendar, which equates to November 10, 1293. During his coronation he was given formal name Kertarajasa Jayawardhana. The new kingdom faced challenges. Some of Kertarajasa’s most trusted men, including Ranggalawe, Sora, and Nambi rebelled against him, though unsuccessfully. It was suspected that the mahapati (equal with prime minister) Halayudha set the conspiracy to overthrow all of the king’s opponents, to gain the highest position in the government. However, following the death of the last rebel Kuti, Halayudha was captured and jailed for his tricks, and then sentenced to death.[14] Wijaya himself died in AD 1309.

 

According to tradition, Wijaya’s son and successor, Jayanegara was notorious for immorality. One of his sinful acts was his desire on taking his own stepsisters as wives. He was entitled Kala Gemet, or “weak villain”. Approximately during Jayanegara’s reign, the Italian Friar Odoric of Pordenone visited Majapahit court in Java. In AD 1328, Jayanegara was murdered by his doctor, Tanca. His stepmother, Gayatri Rajapatni, was supposed to replace him, but Rajapatni retired from court to become a Bhikkhuni. Rajapatni appointed her daughter, Tribhuwana Wijayatunggadewi, or known in her formal name as Tribhuwannottungadewi Jayawishnuwardhani, as the queen of Majapahit under Rajapatni’s auspices. Tribhuwana appointed Gajah Mada as the Prime Minister in 1336. During his inauguration Gajah Mada declared his Sumpah Palapa, revealing his plan to expand Majapahit realm and building an empire. During Tribhuwana’s rule, the Majapahit kingdom grew much larger and became famous in the area. Tribhuwana ruled Majapahit until the death of her mother in AD 1350. She abdicated the throne in favour of her son, Hayam Wuruk.

Golden age

 

 

The graceful Bidadari Majapahit, golden celestial apsara in Majapahit style perfectly describes Majapahit as “the golden age” of the archipelago.

 

 

The terracotta portrait of Gajah Mada. Collection of Trowulan Museum.

Hayam Wuruk, also known as Rajasanagara, ruled Majapahit in AD 1350–1389. During this period, Majapahit attained its peak with the help of prime minister, Gajah Mada. Under Gajah Mada’s command (AD 1313–1364), Majapahit conquered more territories and become the regional power. According to the book of Nagarakertagama pupuh (canto) XIII and XIV mentioned several states in Sumatra, Malay Peninsula, Borneo, Sulawesi, Nusa Tenggara islands, Maluku, New Guinea, and some parts of Philippines islands as under Majapahit realm of power. This source mentioned of Majapahit expansions has marked the greatest extent of Majapahit empire.

Next to launching naval and military expeditions, the expansion of Majapahit Empire also involved diplomacy and alliance. Hayam Wuruk decided, probably for political reasons, to take princess Citra Rashmi (Pitaloka) of neighboring Sunda Kingdom as his consort.[15] The Sundanese took this proposal as an alliance agreement. In 1357 the Sunda king and his royal family came to Majapahit, to accompany and marry his daughter with Hayam Wuruk. However Gajah Mada saw this event as an opportunity to demand Sunda’s submission to Majapahit overlordship. The skirmish between the Sunda royal family and the Majapahit troops on Bubat square were unevitable. Despite the courageous resistance, the royal family were overwhelmed and decimated. Almost whole of the Sundanese royal party were viciously massacred.[16] Tradition mentioned that the heartbroken Princess committed suicide to defend the honour of her country.[17] The Pasunda Bubat tragedy become the main theme of Kidung Sunda, also mentioned in Pararaton, however it was never mentioned in Nagarakretagama.

The Nagarakertagama, written in 1365 depict a sophisticated court with refined taste in art and literature, and a complex system of religious rituals. The poet describes Majapahit as the centre of a huge mandala extending from New Guinea and Maluku to Sumatra and Malay Peninsula. Local traditions in many parts of Indonesia retain accounts in more or less legendary form from 14th century Majapahit’s power. Majapahit’s direct administration did not extend beyond east Java and Bali, but challenges to Majapahit’s claim to overlordship in outer islands drew forceful responses.[18]

In 1377, a few years after Gajah Mada’s death, Majapahit sent a punitive naval attack against a rebellion in Palembang,[4] contributing to the end of the Srivijayan kingdom. Gajah Mada’s other renowned general was Adityawarman[citation needed], known for his conquest in Minangkabau.

The nature of the Majapahit empire and its extent is subject to debate. It may have had limited or entirely notional influence over some of the tributary states in included Sumatra, the Malay Peninsula, Kalimantan and eastern Indonesia over which of authority was claimed in the Nagarakertagama.[19] Geographical and economic constraints suggest that rather than a regular centralised authority, the outer states were most likely to have been connected mainly by trade connections, which was probably a royal monopoly.[4] It also claimed relationships with Champa, Cambodia, Siam, southern Burma, and Vietnam, and even sent missions to China.[4]

Although the Majapahit rulers extended their power over other islands and destroyed neighboring kingdoms, their focus seems to have been on controlling and gaining a larger share of the commercial trade that passed through the archipelago. About the time Majapahit was founded, Muslim traders and proselytizers began entering the area.

Sampai hari ini saya belum pernah melihat buku tentang Kerajaan Majapahit yang disusun secara kronologis dengan illustrasi yang terkait seperti koin

 

,keramik

 

, dan artefak lain . Sebagai contoh suatu artikel yang singkat dibawah ini.

Tetap masih sedikit bukti fisik terkait KerajaanMajapahit , [7] dan beberapa rincian sejarah agak abstrak [8] Sumber utama yang digunakan oleh sejarawan adalah: Pararaton (‘Kitab Raja-raja’) ditulis dalam bahasa Kawi dan Nagarakertagama dalam bahasa Jawa Kuno.. [9] Pararaton berfokus pada Ken Arok (pendiri Singhasari) tetapi mencakup beberapa fragmen cerita pendek mengenai terbentuknya Majapahit. Nagarakertagama, adalah sebuah puisi epik tua Jawa ditulis pada masa keemasan Majapahit di bawah pemerintahan Hayam Wuruk setelah beberapa peristiwa dilindungi naratif. [8] Ada juga beberapa prasasti dalam bahasa Jawa Kuno dan Cina.Sumber Jawa menggabungkan beberapa unsur mitologis puitis, dan sarjana seperti CC Berg, seorang nasionalis Belanda, telah mempertimbangkan bahwa seluruh catatan sejarah tidak akan catatan masa lalu, tetapi sebuah sarana supranatural dimana masa depan dapat ditentukan. [10 ] Meskipun pendekatan Berg, kebanyakan sarjana tidak menerima pandangan ini, sebagai catatan sejarah Cina sesuai dengan bahan yang tidak bisa memiliki niat serupa. Daftar penguasa dan rincian struktur negara, tidak menunjukkan tanda-tanda yang diciptakan. [8]Laksamana Dinasti Ming Zheng He mengunjungi Majapahit. Zheng penerjemah Ma Huan Dia menulis sebuah deskripsi rinci tentang Majapahit dan di mana raja Jawa tinggal [11] Temuan baru pada bulan April 2011., Menunjukkan modal Majapahit jauh lebih besar dibandingkan sebelumnya percaya setelah beberapa artefak yang ditemukan. [12] Sejarah
PembentukanPatung Harihara, dewa gabungan Siwa dan Wisnu. Itu adalah penggambaran didewakan kamar mayat dari Kertarajasa. Awalnya berlokasi di Candi Simping, Blitar dan patung sekarang diawetkan di Museum Nasional Indonesia.Setelah mengalahkan Kerajaan Melayu [13] di Sumatra pada 1290, Singhasari menjadi kerajaan paling kuat di wilayah ini. Kubilai Khan, Khan Besar Kekaisaran Mongol dan Kaisar Mongol Dinasti Yuan, ditantang Singhasari dengan mengirim utusan menuntut upeti. Kertanegara, penguasa terakhir Singhasari, menolak untuk membayar upeti, menghina utusan Mongol dan menantang Khan sebagai gantinya. Sebagai respon, pada 1293, Kubilai Khan mengirim ekspedisi besar-besaran dari 1.000 kapal ke Jawa.Pada saat itu, Jayakatwang, the Adipati (Duke) dari Kediri, sebuah negara bawahan Singhasari, telah merebut dan membunuh Kertanegara. Setelah diampuni oleh Jayakatwang dengan bantuan dari bupati Madura’s, Arya Wiraraja, Raden Wijaya, Kertanegara anak-in-hukum, diberi tanah hutan Tarik. Dia kemudian membuka tanah hutan yang luas dan membangun sebuah desa baru di sana. Desa itu dinamai Majapahit, yang diambil dari nama buah yang memiliki rasa pahit di hutan yang (maja adalah nama buah dan pahit berarti pahit). Ketika tentara Mongol Yuan dikirim oleh Kubilai Khan tiba, Wijaya bersekutu dengan tentara untuk melawan Jayakatwang. Setelah Jayakatwang dihancurkan, Raden Wijaya memaksa sekutu-sekutunya untuk mundur dari Jawa dengan meluncurkan serangan mendadak tentara [14] Yuan sudah.
​​Untuk menarik dalam kebingungan ketika mereka berada di wilayah bermusuhan. Itu juga kesempatan terakhir mereka untuk menangkap angin monsun rumah, jika tidak, mereka akan harus menunggu selama enam bulan di sebuah pulau yang bermusuhan.Pada 1293 Masehi, Raden Wijaya mendirikan sebuah benteng dengan Majapahit modal. Tanggal yang tepat digunakan sebagai kelahiran kerajaan Majapahit adalah hari penobatan itu, tanggal 15 bulan Kartika pada tahun 1215 menggunakan kalender Çaka Jawa, yang setara dengan November 10, 1293. Selama penobatannya ia diberi nama resmi Kertarajasa Jayawardhana. Kerajaan yang baru menghadapi tantangan. Beberapa pria yang paling terpercaya Kertarajasa, termasuk Ranggalawe, Sora, dan Nambi memberontak terhadap dia, meskipun tidak berhasil. Diduga bahwa (setara dengan perdana menteri) mahapati Halayudha mengatur persekongkolan untuk menggulingkan semua lawan raja, untuk mendapatkan posisi tertinggi dalam pemerintahan. Namun, setelah kematian pemberontak terakhir Kuti, Halayudha ditangkap dan dipenjara selama trik, dan kemudian dihukum mati [14] Wijaya dirinya. Meninggal pada tahun 1309 AD.Menurut tradisi, putra dan penerus Wijaya, Jayanegara itu terkenal imoralitas. Salah satu tindakan berdosa sedang keinginannya pada stepsisters sendiri sebagai istri. Ia berhak Kala Gemet, atau “penjahat lemah”. Sekitar selama pemerintahan Jayanegara, para Pastor Italia Odoric dari Pordenone mengunjungi pengadilan Majapahit di Jawa. Di AD 1328, Jayanegara dibunuh oleh dokternya, Tanca. Ibu tirinya, Gayatri Rajapatni, seharusnya menggantikannya, tetapi Rajapatni pensiun dari pengadilan untuk menjadi bhikkhuni. Rajapatni menunjuk anak perempuannya, Tribhuwana Wijayatunggadewi, atau dikenal dalam nama resmi dirinya sebagai Tribhuwannottungadewi Jayawishnuwardhani, sebagai ratu Majapahit di bawah naungan Rajapatni’s. Tribhuwana ditunjuk Gajah Mada sebagai Perdana Menteri di 1336. Selama pelantikannya Gajah Mada menyatakan Sumpah Palapa-nya, mengungkapkan rencananya untuk memperluas wilayah Majapahit dan membangun sebuah imperium. Selama pemerintahan Tribhuwana itu, kerajaan Majapahit berkembang jauh lebih besar dan menjadi terkenal di daerah tersebut. Tribhuwana menguasai Majapahit sampai kematian ibunya pada tahun AD 1350. Dia turun tahta takhta demi anaknya, Hayam Wuruk.Golden usia

The Bidadari anggun Majapahit, Bidadari langit emas dalam gaya Majapahit sempurna menggambarkan Majapahit sebagai “zaman keemasan” Nusantara.
Potret terakota Gajah Mada. Koleksi Museum Trowulan.Hayam Wuruk, juga disebut Rajasanagara, memerintah Majapahit di AD 1350-1389. Selama periode ini, Majapahit mencapai puncaknya dengan bantuan perdana menteri, Gajah Mada. Di bawah komando Gajah Mada’s (AD 1313-1364), Majapahit menaklukkan wilayah lebih dan menjadi kekuatan regional. Menurut kitab Nagarakertagama Pupuh (canto) XIII dan XIV disebutkan beberapa negara bagian di Sumatera, Semenanjung Melayu, Kalimantan, Sulawesi, kepulauan Nusa Tenggara, Maluku, New Guinea, dan beberapa bagian pulau Filipina sebagai wilayah Majapahit di bawah kekuasaan. Sumber disebutkan ekspansi Majapahit telah menandai semaksimal kerajaan Majapahit.Next untuk meluncurkan ekspedisi angkatan laut dan militer, perluasan Kerajaan Majapahit juga terlibat diplomasi dan aliansi. Hayam Wuruk memutuskan, mungkin untuk alasan politik, untuk mengambil putri Citra Rashmi (Pitaloka) dari tetangga Kerajaan Sunda sebagai permaisuri nya [15]. Orang Sunda mengambil proposal ini sebagai perjanjian aliansi. Pada 1357 raja Sunda dan keluarga kerajaan-Nya datang ke Majapahit, untuk menemani dan menikahi putrinya dengan Hayam Wuruk. Namun Gajah Mada melihat acara ini sebagai kesempatan untuk menuntut penyerahan Sunda ke Majapahit penguasa atasan. Ini pertempuran antara keluarga kerajaan Sunda dan pasukan Majapahit di alun-alun Bubat adalah unevitable. Meskipun perlawanan berani, keluarga kerajaan kewalahan dan hancur. Hampir seluruh pihak kerajaan Sunda yang kejam dibantai. [16] Tradisi menyebutkan bahwa bunuh diri patah hati Putri berkomitmen untuk membela kehormatan negaranya [17] Tragedi Bubat Pasunda menjadi tema utama Kidung Sunda, juga disebutkan dalam Pararaton,. namun tidak pernah disebutkan dalam Nagarakretagama.The Nagarakertagama, yang ditulis pada 1365 menggambarkan pengadilan yang canggih dengan cita rasa halus dalam seni dan sastra, dan sistem yang kompleks ritual keagamaan. Penyair menggambarkan Majapahit sebagai pusat mandala raksasa yang membentang dari New Guinea dan Maluku ke Sumatra dan Semenanjung Melayu. tradisi lokal di banyak bagian Indonesia mempertahankan rekening dalam bentuk yang lebih atau kurang legendaris dari kekuasaan Majapahit abad ke-14. administrasi langsung Majapahit tidak melampaui Jawa Timur dan Bali, tapi tantangan untuk mengklaim Majapahit penguasa atasan di pulau-pulau terluar menarik tanggapan kuat. [18]Pada 1377, beberapa tahun setelah kematian Gajah Mada’s, Majapahit mengirim menghukum serangan laut terhadap pemberontakan di Palembang, [4] memberikan kontribusi ke ujung kerajaan Srivijayan. umum lainnya yang terkenal adalah Gajah Mada Adityawarman [rujukan?], yang dikenal karena penaklukannya di Minangkabau.Sifat dari kerajaan Majapahit dan luasnya adalah subjek untuk diperdebatkan. Ini mungkin memiliki pengaruh yang terbatas atau seluruhnya nosional atas beberapa negara jajahan di termasuk Sumatera, Semenanjung Melayu, Kalimantan dan Indonesia timur di mana wewenang diklaim dalam Nagarakertagama [19]. Geografis dan kendala ekonomi menunjukkan bahwa lebih dari biasa otoritas terpusat, negara-negara luar yang paling mungkin telah terhubung terutama oleh hubungan perdagangan, yang mungkin sebuah monopoli kerajaan. [4] Ia juga menyatakan hubungan dengan Champa, Kamboja, Siam, Birma bagian selatan, dan Vietnam, dan bahkan mengirim misi ke Cina. [4]Walaupun penguasa Majapahit diperpanjang kekuasaan atas pulau-pulau lain dan menghancurkan kerajaan tetangga, fokus mereka tampaknya telah pengendalian dan mendapatkan bagian yang lebih besar dari perdagangan komersial yang melewati nusantara. Tentang waktu Majapahit didirikan, pedagang Muslim dan proselytizers mulai memasuki daerah tersebut

Sehubungan dengan hal tersebut diatas saya berusaha menyusun suatu buku yang menarik secara kronologis dengan illustarsi yang langka agar lebih menarik untuk dibaca oleh generasi muda yang sudah mulai banyak yang lupa dengan Kerajaan Majaphit yang sangat populer baik didalam maupun diluar negeri.Karya tulis ini masih banyak kekurangnya,oleh karena itu koreksi,saran dan tambahan informasi sangat diharapkan,atas eprhatiannya saya ucapkan terima kasih.

Jakarta Mei 2011

Dr Iwan Suwandy

THE CHRONOLOGIC HISTORIC COLLECTIONS

A.PROLOG

1266

year’s King of the kingdom Singosari Kertanegara have created the  inscription (discovered in 1911 in Pakis Kedu area) which contains writings in  Kawi language Pada tahun ini Raja Kertanegara dari kerajaan Singosari membuat prasasti (ditemukan tahun 1911 di Pakis daerah Kedu) yang berisi tulisan dalam bahasa kawi  1269

In 1269 the king kertanagara make seven pieces of inscriptions found in 1898 on the slopes of Mount Wilis, this inscription dating back to Kertanegara still in power at Singosari Kingdom.

Pada tahun 1269 raja kertanagara membuat 7 keping prasasti yang ditemukan tahun 1898 di lereng gunung Wilis, prasasti ini berasal dari zaman Kertanegara masih berkuasa di singosari.

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1289

(1) Padang Roco Statue Inscription

Padang Roco Inscription

 

 

 

The statue of Amoghapasa on top of the inscription.

The Padang Roco Inscription, in Indonesian Prasasti Padang Roco, is an inscription dated 1286 CE, discovered near the source of Batanghari river, Padangroco temple complex, Nagari Siguntur, Sitiung, Dharmasraya Regency, West Sumatra, Indonesia.

Pagaruyung Kingdom

Main Article: Rumah Gadang

 

Minangkabau royal seal from
the 19th century.

Pagaruyung (also Pagarruyung and Pagar Ruyung) was the seat of Minangkabau kings, though little is known about it. Modern Pagaruyung is a village in Tanjung Emas subdistrict, Tanah Datar regency, located near the town of Batusangkar, Indonesia.

History

 

Adityawarman statue in the
National Museum of Indonesia

Adityawarman is believed to have founded the kingdom and presided over the central Sumatra region between 1347 and 1375, most likely to control the local gold trade. The few artifacts recovered from Adityawarman’s reign include a number of stones containing inscriptions, and statues. Some of these items were found at Bukit Gombak, a hill near modern Pagarruyung, and it is believed a royal palace was located here.Collectively they were called the Kings of the Three Seats (Rajo Tigo Selo).

 

An inscribed stone from
Adityawarman’s kingdom

The above information was inaccurate, because according to a report from Prof. Dr. Arlo Griffiths from Ecole institutions’ Francaise D’Extreme-Orient, published in the Jakarta newspaper Kompas, 1 June 2011, are as follows:
Adityawarman has a son named Ananggawarman, padalah according to the reading of Griffith on the inscriptions found in the District Danah Army in 1900, it Ananggawarman ayng emeiliki ana named Aditywarman. Ananggawarman likelihood of having another name that is Rakryan Adhwaya Brahma who is known sebayai Adityawarman father. According to experts from mingkabau Budi, Adityawarman’s mother was a Malay princess named Dara Orange with a father named Rakryan Adhwaya Brahma. Dara Orange is one of the daughters of other Malays who with daughter Dara Petak Malay King submitted that time domiciled in Calendar, western Sumatra, from Singasari, east Java now. Submission melayu daughter was related to the transfer Amongphasa statue to be placed in Dhamasraya of the kingdom under King Kertanegara Singosari in Pamalayu expedition. Later, Dara Petak married to Raden Wijaya (In laws Kertanegara) and then Dara Petak Jaynegara birth who later became king of Majapahit replace Raden wijaya. Also important findings by Griffiths is the mention of the name Melayupura which has been commonly used in archaeological treasures, it turns out after re-read selbai Melayupura. One expert from West Sumatra alone, which is already 18 years Bob served in the BP3 Batusangkar say, a figure known to be King Malay Adityawarman Dhamasraya based watershed Batanghari. The county is now included in West Sumatra region Sijunjung District. According to Budi, Adityawarman who called himself as Sri Maharaja Royal was in power between the years 1347-1375, covering the area that is now called Calendar, flat land, up to Pasaman Sumabr. He added, “so far that has not been widely accepted is the fact bhwqa no direct relationship between Adityawarman with Pagaruyung kingdom which is also located in Tanah Datar. So far Adityawarman always regarded as the founder of the Kingdom Pagaruyung, whereas between Adityawarman and royal Pagaruyung no relationship. arkeologisnya yet discovered facts, at least until today, “said Budi

 

 

PRASATI PADANG ROCO

 

Prasasti Padang Roco, dalam Bahasa Indonesia Prasasti Padang Roco, adalah prasasti 1286 Masehi, ditemukan di dekat sumber sungai Batanghari, kompleks candi Padangroco, Nagari Siguntur, Sitiung, Kabupaten Dharmasraya, Sumatra Barat, Indonesia.Prasasti ini ditemukan pada tahun 1911 di dekat sumber sungai Batanghari, Padangroco. prasasti ini diukir pada empat sisi dari batu berbentuk persegi panjang disajikan sebagai dasar patung Amoghapasa. Di sisi belakang patung ukiran prasasti disebut prasasti Amoghapasa dari periode kemudian di 1347 CE (NBG 1911: 129, 20e). Prasasti diukir dalam huruf Jawa kuno, menggunakan dua bahasa (bahasa Melayu Kuno dan Sansekerta) (Krom 1912, 1916, Moens 1924; dan Pitono 1966). Saat ini prasasti tersebut disimpan di Museum Nasional Indonesia, Jakarta, dengan nomor kode inventaris D.198-6468 (dasar atau bagian prasasti) dan D.198-6469 (bagian patung)

 

.Pada Tahun 1930,Patung tersebut dipindahkan ke Kebun Binatang di Bukittinggi,lihatlah foto ibu saya dan ibu mertua Dr Ronny Handoko ahli kulit terkenal duduk dikaki patung tersebut.

 

kemudian patung dipindahkan ke Museum Gajag(museum pusat Jakarta),lihatlah kartu pos bergambar yang dieterbitkan Museum tersebut tahun 1940

 

 

bandingkan dengan foto dibawahn ini dalam posisi berbeda,saya sudah mnelihatnya,dipahanya ada tanda bekas tergeser lama, menurut ceritanya dulu saat patung ada didalam sungai,diperguankan bagian paha tersebut untuk mencuci karena bagian lain tidak kelihatan karena terbenam dalam sungai.(apakah hal ini benar,harap konfirmasi dari para ahli arkeologi Indonesia,)

 

Patung Adityawarman di
Museum Nasional Indonesia

 

Adityawarman diyakini telah mendirikan kerajaan dan memimpin wilayah Sumatera tengah antara 1347 dan 1375, kemungkinan besar mengendalikan perdagangan emas lokal. Beberapa artefak pulih dari pemerintahan Adityawarman’s termasuk jumlah batu yang mengandung prasasti, dan patung. Beberapa item ditemukan di Bukit Gombak, sebuah bukit dekat Pagaruyung modern, dan diyakini sebuah istana kerajaan yang terletak di sini.

 

Informasi diatas ternyata kurang tepat sebab berdasarkan laporan dari Prof Dr Arlo Griffith dari lembaga Ecole’ Francaise D’Extreme-Orient Jakarta yang dimuat dalam surat kabar Kompas,1 juni 2011,adalah sebagai berikut:

Adityawarman memiliki anak bernama Ananggawarman, padalah menurut pembacaan Griffith pada prasasti yang ditemukan di Kabupaten danah Darat  tahun 1900, justru  Ananggawarman ayng emeiliki ana yang bernama Aditywarman. Ananggawarman kemungkina besar memiliki nama lain yaitu Rakryan Adhwaya Brahma yang selama ini diketahui sebayai ayah Adityawarman. Menurut Pakar dari mingkabau Budi, ibunda Adityawarman adalah seorang putri Melayu bernama Dara Jingga dengan ayah bernama Rakryan Adhwaya Brahma. Dara Jingga adalah salah satu putri Melayu yang bersama putri lainya Dara Petak yang diserahkan Raja Melayu waktu itu berkedudukan di Kabupaten Dharmasraya,Sumatera barat, dari Singasari,Jawa timur sekarang. Penyerahan putri melayu itu terkait dengan pengiriman Arca Amongphasa untuk ditempatkan di Dhamasraya dari kerajaan singosari dibawah Raja kertanegara dalam ekspedisi Pamalayu . Kelak, Dara Petak menikah dengan Raden Wijaya(Menantu Kertanegara) dan kemudian Dara Petak melahirkan Jaynegara yang kemudian menjadi raja Majapahit mengantikan Raden wijaya. Selain itu temuan penting oleh Griffiths ialah penyebutan nama Melayupura yang selama ini lazim digunakan dalam khazanah arkeologis, ternyata setelah dibaca ulang selbai Melayupura. Salah sorang pakar dari sumatera barat,yaitu Budi yang sudah 18 tahun bertugas di BP3 Batusangkar mengatakan, sosok Adityawarman diketahui menjadi Raja Melayu Dhamasraya yang berpusat di daerah aliran sungai Batanghari. Wilayah itu kini termasuk dalam kawasan Kabupaten Sijunjung Sumbar. Menurut Budi, Adityawarman yang menyebut dirinya sebagai Sri Maharaja Diraja itu berkuasa antara tahun 1347-1375, meliputi kawasan yang sekarang dinamakan Kabupaten Dharmasraya,Tanah datar, hingga Pasaman Sumabr. Ia menambahkan,”sejauh ini yang belum pernah diterima secara luas ialah fakta bhwqa tidak adanya hubungan langsung antara Adityawarman dengan kerajaan Pagaruyung yang juga berada di Kabupaten Tanah Datar. Sejauh ini Adityawarman selalu dianggap sebagai pendiri Kerajaan Pagaruyung,padahal antara Adityawarman dan kerajaan Pagaruyung tidak ada hubungannya. Belum ditemukan fakta arkeologisnya,setidaknya sampai hari ini”, kata Budi

(2)Pertulisan Kertanegara Pada patung Joko Dolok

 

 Joko Dolog Statue

 

 

Arca Joko Dolog

One of the heritage which is also a place that often visit or as tourist attractions. Because of that  Indonesia that is why very importon to  write the information  about one of heritage in the center of Surabaya, precisely in Apsari Park, near Grahadi and Tunjungan Building Plaza, which is in the area Embong Trengguli Road near the school building Petra Christian Junior High 2 (Embong Wungu) . Legacy is a statue of Buddha Mahasobya (Akshobya – one of the Five Dhyani Buddhas, called the Holy Land Abhirati) better known by the name JOKO DOLOG.. Maybe this is not one interesting sights for someone who didnot now history , but it can make a tour to the historian who wants to know the historical developments in Indonesia, especially Java island. From the statue’s why we included Joko Dolog as one international destination on the island of Java, Indonesia. In accordance with the topic of Java Indonesia International Destination.

Holy Land called Abhirati) better known by the name JOKO DOLOG. There is an inscription on the lapiknya a poem, using the ancient Javanese characters, and the Sanskrit language. In the inscription is mentioned a place called Wurare, so called by the name prasastinya inscription Wurare. Joko Dolog  is known by locals as the “fat boy” or “fat boy”.

 

Joko Dolog

Mahasobya Buddha statue is from the Cage Gajak. In 1817 moved to Surabaya by Resident de Salis. Elephant stables area was once a Kedoeng Wulan area, the area under the power of Majapahit. In the Dutch colonial period included in Surabaya residency, while the present including rural areas Bejijong, Trowulan Sub-district, Mojokerto – East Java. There are also saying that this Dolog Joko statue came from Candi Jawi notes related to the Buddha statue is missing Akshobya in the Temple. Mahasobya Buddha statue, made famous by the name of this Dolog Joko, now visited by many people who beg a blessing. But if you see lapiknya, called prasati Wurare, very interesting because it contains some historical data in the past.

 

Arca Joko Dolog

 

Salah satu warisan yang juga merupakan tempat yang sering dikunjungi atau sebagai tempat wisata. Karena itu perlu ditulis informasi dari  tentang salah satu warisan di pusat kota Surabaya, tepatnya di Taman Apsari, dekat Grahadi dan Gedung Tunjungan Plaza, yang berada di kawasan Jalan Embong Trengguli dekat gedung sekolah SMP Kristen Petra 2 (Embong Wungu) . Legacy adalah patung Buddha Mahasobya (Akshobya – salah satu dari Lima Dhyani Buddha, yang disebut Tanah Suci Abhirati) lebih dikenal dengan nama JOKO DOLOG .. Mungkin ini bukan merupakan salah satu pemandangan yang menarik bagi  pribadi yang tidk mengerti sejarah , tetapi bisa membuat tur ahli sejarah yang ingin mengetahui perkembangan sejarah di Indonesia, khususnya pulau Jawa. Dari patung sebabnya aku termasuk Joko Dolog sebagai salah satu tujuan internasional di pulau Jawa, Indonesia. Sesuai dengan topik Jawa Indonesia Internasional Destination.Holy Tanah disebut Abhirati) lebih dikenal dengan nama JOKO DOLOG. Ada sebuah prasasti di lapiknya puisi, menggunakan karakter Jawa kuno, dan bahasa Sansekerta. Dalam prasasti tersebut disebutkan tempat yang bernama Wurare, sehingga disebut dengan nama prasasti Wurare prasastinya. Joko Dolog ini dikenal oleh penduduk setempat sebagai “fat boy” atau “fat boy”.
 

1294

Pertulisan Kertarajasa Gunung Butak Mojokerto

B.THE RISING OF MAJAPAHIT KINGDOM

1292 Tentara Jayakatong Kediri meruntuhkan Tumapel(SingasarI)

1293

   

The Mongol (Yuan) invasion of Java in 1293 crushed the Hindu Kingdom of Singhasari, which only recently in 1290 by a victory over Srivijaya had become the foremost political power in the Malay Archipelago. In 1293 the Hindu Majapahit Empire, capital Trowulan, was established; it grew to become the dominant political power in eastern and central Java. According to the Nagarakertagama much of the Malay archipelago was recognizing the suzerainty of Majapahit

1. The Tartar Army Landed At Java Beach which bring the imperial ceramic for the General

 

Tentara Tartar mendarat Di pantai Pulau Jawa yang membawa keramik kerajaan untuk para jendral.

(1) Prasati indonesia

Landing troops Kublai Khan begins with a poklamation  which states that the purpose of landing soldiers  that Java island  is going to punish premises avenge the insult kepad a Kertanegara Ambassador of China (China) in 1289 due to chopping (tattoos) Mengki face (Men-chi), in accordance international law , proklamation  it is around declaration stating reasons why the weapons removed from the sovereignty violated and declared war.Raden Wijaya run tactics by sending a first ministers (prime minister) of the Majapahit kingdom as his envoy to the Headquarters of the Chinese troops who landed, so Majapajit became companion in arms with the army to overthrow the kingdom of Kublai Kan Jayakatong in Kediri sehngga Tartar army gives recognition to the minister who was sent Wijaya. After the confession were traveling siasast armed conflicts to destroy the power of mid Brantas river flow with the help of foreign armed forces (tartar), and this pekrjaan successful, so after that stay clean majapahit area of ​​influence of Tartars who many times deceived anymore, so finally at the beginning of the year 1294 only there is a power that is in East Java that is Majapahit.Penyusunan powers initially took place within the borders keuasaan Jayakatong, then nexus of power anatar majapahit with Daha decided by way of rebellion took up arms. Tentaraa Pemberontakn with the help of foreigners, who then destroyed as well. There are two events that took place when tenatara Tartar landed on the shore of Java and this incident raises concerns for the study of communication between Asian countries during the 13th century.Ratification of the Majapahit Kingdom can be read in its charter, written on 11 September 1294 (Saka 1216), in which rewarded the village charter Kudadu, when read carefully:(1) The first in when before the king is still named Naraya Sanggramawijaya (2) Series bagimnda has now become king,  as descended guardian  from heaven to earth , (3) Rise of penance became King of Majapahit as mentioned in the inscription Butak: “After the King Jayakatong die face of the earth became bright kembali.Pada saka year-arja 1216nmaka Nara became Queen, and the ruling dipura majapahit, loved (the people) and above all musuhnya.Sebagai king Jaya Seri Baginda called “Queen Kertarajasa Jayawardana”. On 11 September 1294 according to the inscription Butaki, he already holds biseka (ie rajahbiseka = rose nobat be a king) and was named King with the official

Pendaratan tentara Kubilai Khan dimulai dengan suatu poklamasi yang menyatakan bahwa maksud tentara mendarat  kepulau Jawa itu ialah hendak menghukum denga membalas dendam kepad a Kertanegara  yang menghina Duta Tiongkok(Cina)  pada tahun 1289 karena mencacah(mentatto) wajah Mengki(Men-chi) ,sesuai hukuj internasional ,proklamsi ini adaalh pernyataan yang berisi sebab -sebab mengapa senjata diangkat akibat kedaulatan dilanggar dan memaklumkan perang.

Raden Wijaya menjalankan siasat dengan mengirim seorang menteri pertama(perdana Menteri) dari Kerajaan Majapahit sebagai utusannya ke Markas Besar tentara  Tiongkok yang mendarat, sehingga Majapajit menjadi teman seperjuangan dengan Tentara Kublai Kan untuk meruntuhkan kerajaan Jayakatong di Kediri sehngga tentara Tartar memberikan pengakuan kepada menteri yang diutus Wijaya. Setelah pengakuan itu berjalanlah siasast perperangan untuk menghancurkan kekuasaan dipertengahan aliran sungai Brantas dengan bantuan angkatan bersenjata asing (tartar), dan pekrjaan ini berhasil ,sehingga sesudah itu tinggal membersihkan daerah majapahit dari pengaruh Tartar yang sekian kalinya tertipu lagi, sehingga akhirnya pada permulaan tahun 1294 hanya ada satu kekuasaan yang ada di jawa Timur yaitu Majapahit.Penyusunan kekuasaan mula-mula berlangsung didalam perbatasan keuasaan Jayakatong,kemudian perhubungan anatar kekuasaan majapahit dengan DAHA diputuskan dengan jalan pemberontakan mengangkat senjata. Pemberontakn dengan bantuan tentaraa asing,yang kemudian dihancurkan pula. Ada dua peristiwa yang berlangsung ketika tenatara Tartar mendarat dipantai Jawa dan peristiwa ini menimbulkan perhatian bagi orang penelitian perhubungan antar negara asia pada abad 13.

Pengesahan Kerajaan Majapahit dapat dibaca dalam Piagam yang ditulis tanggal 11 September 1294(saka 1216) ,dalam piagam yang menghadiahkan desa Kudadu, bila dibaca secara saksama :

(1)Yang dahulu pada ketika sebelum menjadi raja masih bernama Naraya Sanggramawijaya(2) Seri bagimnda kini telah menjadi raja,sehimngga sebagai turun dari kayangan menjadi eplindung bumi,(3) Naik tobat jadi Prabu Majapahit seperti tersebut dalam prasasti Butak :” Setelah Raja Jayakatong meninggal muka bumi menjadi terang benderang kembali.Pada tahun saka 1216nmaka Nara-arja menjadi Ratu, dan berkuasa dipura majapahit,disayangi(rakyat) dan Jaya atas segala musuhnya.Sebagai raja Seri Baginda bernama “Ratu Kertarajasa Jayawardana”. Pada tanggal 11 September 1294 menurut prasasti Butaki, beliau sudah bergelar biseka(yaitu rajahbiseka=naik nobat jadi raja) dan sudah bernama prabu dengan resmi.

(2)China Source(Dokumen Tiongkok)(a) History of the Yuan Dynasty 1280-1367 book 210

 

Pada bulan kedua tahun 1292, kaisar mengeluarkan perintah untuk gubernur Fu-Kien, mengarahkan dia untuk mengirim Shi-pi, Ike Mase dan Kau Hsing di perintah tentara untuk menaklukkan Jawa, untuk mengumpulkan tentara dari Fukien, Kiangsi dan Hukuang dengan jumlah 20000, untuk menunjuk Komandan Wing kanan dan salah satu Waktu, serta Empat Komandan Sepuluh Ribu, untuk mengirim seribu kapal serta melengkapi mereka dengan ketentuan selama satu tahun dan dengan empat puluh ribu batang Silver.

Kaisar lebih lanjut memberikan lencana sepuluh harimau, lencana emas dan seratus empat puluh lencana perak bersama-sama dengan sepotong seratus sutra, bordir dengan emas, untuk tujuan merit bermanfaat.

Ketika Ike Mese dan associetes temannya penonton terakhir mereka, kaisar berkata kepada mereka: “Ketika Anda tiba di Jawa Anda jelas harus menyatakan kepada tentara dan rakyat negeri itu, bahwa Pemerintah Kekaisaran telah dulunya punya hubungan  dengan Jawa oleh utusan dari kedua belah pihak dan telah selaras baik dengan itu, tetapi bahwa mereka memiliki akhir-akhir ini memnyayat (codet)  wajah utusan Imperial Me’ng Chi dan bahwa Anda telah datang untuk menghukum mereka untuk itu “

Pada bulan kesembilan beberapa tentara dikumpulkan pada Chingyuan (nama lama Ning Po), Shi-pi dan Ike Mese pergi dengan tentara darat untuk Chuan-chou (Tjiang Tjioe), sementara Kau Hsing membawa bagasi dengan kapal. Dalam rangka 11 bulan pasukan dari tiga provinsi Fukien, Kiangsi dan Hukuang semua berkumpul di Chuan-Chou dan pada bulan berikutnya ekspedisi menaruh ke laut. Pada bulan pertama tahun 1293 mereka tiba di pulau lan Ko’-(Billiton) dan ada dibahas rencana mereka kampanye.

Pada bulan kedua Ike Mese dan salah satu komandan bawahannya membawa dengan mereka sekretaris dan didampingi oleh tiga petugas dari Kantor Pengamanan, yang dibebankan untuk mengobati Wirth Jawa dan countrtries lain, dan oleh Komandan Sepuluh Ribu, yang memimpin 500 laki-laki dan 10 kapal, masuk terlebih dahulu untuk membawa commandands Kaisar ke negara ini. Tubuh tentara diikuti untuk Karimon (Karimon Jawa) dan dari sini ke sebuah tempat di Jawa disebut tsuh Tu–ping (Tuban) dimana Shi-pi dan Kau Hsing bertemu Ike Mese lagi dan ditentukan, bersama dengan para pemimpin lain, bahwa setengah tentara harus dikirim ke darat dan setengah lainnya proceeed pada saat yang sama di pi-ships.Shih pergi melalui laut ke mulut sungai Sugalu (Sedayu) dan dari sana ke sungai kecil Pa-tsieh (Kali Mas) . Di sisi lain Kau Hsing dan Ike Mese memimpin sisa pasukan, cavalary sedang dan infanteri, dan berbaris dari tsuh Tu-ping-darat (Tuban), salah satu Komandan Sepuluh Ribu memimpin officiers unggul vanguard.Three dikirim di kapal cepat dari Sugalu (Sedayu), dengan perintah untuk pergi dulu ke jembatan mengambang Majapahit dan kemudian bergabung kembali tentara dalam perjalanan ke sungai Pa tsueh kecil (Kali Mas).

Para petugas dari Kantor Pacifications segera melaporkan bahwa anak-dalam-hukum pangeran Jawa, yang disebut Tuhan Pidjaya (Raden Wijaya) ingin membuat negaranya submit, tetapi karena ia tidak bisa meninggalkan pasukannya, orxder diberikan kepada tiga petugas untuk pergi dan membawa perdana menteri nya ch’aya Sih-la-nan-da dan empat belas orang lain, yang ingin datang dan menerima tentara Kaisar.

Pada hari 1 bulan ke-3, pasukan berkumpul di sungai Pa kecil-Tsieh (Kali Mas). Sungai ini telah di udik nya istana raja Tumapan (Tumapel) dan disxcharged dirinya ke laut yang disebut Pou-pa’n (laut Selatan Madura), adalah pintu masuk ke Jawa dan tempat yang mereka bertekad untuk melawan. Oleh menteri pertama dari kuan, Jawa Hi-ning-, tetap dalam sebuah perahu untuk melihat bagaimana peluang untuk melawan pergi, dia Ewas memanggil berulang kali, tapi tidak akan menyerah.

Para komandan tentara kerajaan (Tartar ) membuatbuat sebuah kamp dalam bentuk bulan sabit di tepi sungai dan meninggalkan feri memimpin sebuah komandan  Sepuluh Ribu, armada di sungai dan cavalary dan Infanteri di pantai kemudian maju bersama dan Hining-kuan melihat ini, meninggalkan perahu dan melarikan diri dimana semalam lebih dari seratus kapal-kapal besar, dengan kepala-setan   tertangkap.

Diperintah agar menyusun  kekuatan yang kuat untuk menjaga muara sungai Pa-Tsieh (Klai Mas) dan Badan pasukan  tentara kemudian maju.

Utusan yang  berasal dari Tuhan Pidjaya (Raden Wijaya), mengatakan bahwa Raja Kalang telah mengejarnya sejauh Majapahit dan meminta pasukan untuk rpotect dia, Ike Mese dan salah satu letnannya bergegas kepadanya, dalam rangka untuk mendorong dia dan petugas lain diikuti dengan tubuh pasukan untuk Chnag-ku, dengan tujuan untuk membantu mereka. Kau Hsing maju ke Majapahit, tapi mendengar bahwa itu tidak diketahui apakah prajurit Kalang jauh atau dekat, jadi ia kembali ke sungai tsueh Pe-(Kalia Mas), akhirnya ia mendapat informasi dari Ike Mese bahwa musuh akan tiba malam itu dan diperintahkan untuk kembali ke Majapait.

Pada hari ke-7 tentara Kalang tiba dari tiga sisi untuk menyerang Tuan Pijaya (Raden Wijaya) dan pada hari ke-8, pagi-pagi, Ike Mese parert memimpin pasukan untuk terlibat musuh di selatan-timur dan membunuh beberapa ratusan dari mereka, sementara sisanya lari ke mountains.Towards tengah hari musuh datang juga dari barat-Selatan, Kau Hsing bertemu mereka lagi dan menjelang malam mereka kalah.

Pada tanggal 15 tentara dibagi menjadi tiga badan, dalam rangka untuk menyerang Kalang, disepakati bahwa pada hari ke-19 mereka harus bertemu di Taha (Daha) dan memulai pertempuran di mendengar suara p’au tersebut. Terlepas dari pasukan naik sungai, Ike Mese berjalan dengan jalan eastren dan Kau Hsing mengambil westren itu, sementara Raden Wijaya dengan tentara membawa Facebook rear.On yang ke-19 mereka tiba di Taha mana pangeran dari Kalang membela diri dengan lebih kemudian seorang tentara seratus ribu. Pertempuran berlangsung dari 6 pagi sampai 14:00 dan tiga kali diperbaharui menyerang, ketika musuh dikalahkan dan flef, beberapa ribu memadati ke sungai dan tewas di sana, sedangkan lebih dari 5000 telah disembelih, Raja beristirahat   ke dalam kota, yang segera dikelilingi oleh tentara kita dan raja dipanggil untuk menyerah, pada malam hari raja yang bernama Haji katang (Jayakatong atau Jayakatwang) keluar dari benteng dan menawarkan penyampaian nya, atas perintah kaisar yang dikirim ke dia dan dia diberitahu untuk kembali.

Pada hari ke-2 bulan Tuahn ke Piajaya (Raden Wijaya) dikirim kembali ke kerajaan-nya dalam rangka untuk membuat persiapan untuk mengirim upeti, dua perwira dan 200 prajurit pergi dengan dia sebagai pendamping. Pada Pijaya Tuhan 19 diam-diam meninggalkan tentara kita dan menyerang mereka dengan yang eto seluruh partai cam kesedihan.

Pada hari ke  24 tentara kembali, mengambil isteri  dengan  anak-anak dan petugas Haji katang (Jayakatong), sama sekali lebih dari seratus orang, mereka membawa juga peta negara, register penduduk dan surat dalam tulisan emas disajikan oleh raja.

In the second month of the year 1292 , the emperor issued an order to governor of Fu-kien, directing him to send Shi-pi,Ike Mase and Kau Hsing in command of an army to subdue Java, to collect soldiers from Fukien,Kiangsi and Hukuang to the number of 20000, to appoint a Commander of the right Wing and one of the Left, as well as Four Commander of Ten Thousand, to send out a thousand ships and to equip them with provisions for a year and with forty thousand bars of Silver.

The emperor futher gave ten tiger badges,forty golden badges and a hundred silver badges together with a hundred piece of silk,embroidered with gold , for purpose of rewarding merit.

When Ike Mese and his associetes had their last audience, the emperor said to them :” When you arrive at Java you must clearly proclaim to the army and the people of that country, that the Imperial Government has formerly had intercouse with Java by envoys from both sides and has been in good harmony with it,but that they have lately cut the face of the Imperial envoy Me’ng Ch’i  and that you have come to punish them for that”

In the ninth month some troops were collected at Chingyuan (old name of Ning Po) ,Shi-pi and Ike Mese went with the soldiers overland to Chuan-chou(Tjiang Tjioe),whilst Kau Hsing brought the baggage with ships. In the course of the 11th month the troops from the three province of Fukien,Kiangsi and Hukuang were all assembled at Chuan-Chou and in the next month the expeditions put to the sea. In the first month of the year 1293 they arrived at the island Ko’-lan (Billiton) and there deliberated on their plan of campaign.

In the second month Ike Mese and one of his subordinate commanders taking with them their secretaries and accompanied by three officers of the Office of Pacification, who were charged to treat wirth Java and the other countrtries, and by a Commanders of Ten Thousand, who led 500 men and 10 ships , went first in order to bring the commandands of the Emperor to this country. The body of the army followed to Karimon(Karimon Java) and from here to a place on Java called Tu-ping-tsuh(Tuban) where Shi-pi and Kau Hsing met Ike Mese again and determined, together with the other leaders,that half the army should be sent ashore and the other half proceeed at the same time in the ships.Shih-pi went by sea to the mouth of the river Sugalu(Sedayu) and from there to the small river Pa-tsieh(Kali Mas). On the other hand Kau Hsing and Ike Mese led the rest of the troops,being cavalary and infantry, and marched from Tu-ping-tsuh(Tuban)  overland, one of the Commanders of Ten Thousand leading the vanguard.Three superior officiers were sent in fast boats from Sugalu(Sedayu) , with the order to go first to the floating bridge of Majapahit and then to rejoin the army on its way to the small river Pa-tsueh(Kali Mas) .

The officers of the Office of Pacifications soon reported that the son-in-law of the prince of Java,called Tuhan Pidjaya(Raden Wijaya) wished to make his country submit,but as he could not leave his army, orxder was given to three officers to go and bring his prime minister Sih-la-nan-da ch’aya and fourteen others ,who wanted to come and recieve the army of the Emperor.

On the 1st day of the 3rd month,the troops were assembled at the small river Pa-Tsieh(Kali Mas) . This river has at its upper course the palace of the king of Tumapan(Tumapel) and disxcharged itself into the sea called Pou-pa’n (the sea South of Madura),it is the entrance to Java and a place for which they were determined to fight. Accordingly the first minister of the Javanese ,Hi-ning-kuan, remained in a boat to see how the chances to the fight went, he ewas summoned repeatedly, but would not surrender.

The commanders of the Imperial army made a camp in the form of a crescent on the bank of the river and left the ferry in charge of a Commnder of Ten Thousand, the fleet in the river and the cavalary and Infantry on shore then advanced together and Hining-kuan seeing this, left his boat and fled overnight whereupon more that a hundred large ships,with devil-heads on the stem were captured.

Order was now given tp a strong force to guard the  mouth of the river Pa-Tsieh(Klai Mas)  and the body of the army then advanced.

Messengers came from Tuhan Pidjaya(Raden Wijaya) , telling that the King of Kalang had pursued him as far as Majapahit and asking for troops to rpotect him, Ike Mese and one of his lieutenants hastened to him, in order to encourage him and another officer followed with a body of troops to Chnag-ku, for the purpose of assisting them. Kau Hsing advanced to Majapahit, but heard that it was not known whether the soldiers of Kalang were far or near, so he went back to the river Pe-tsueh(Kalia Mas) , at last he got information from Ike Mese that the enemy would arrive that night and was ordered to again to Majapait.

On the 7th day the soldiers of Kalang arrived from three sides to attack Tuan Pijaya(Raden wijaya) and on the 8th day, early in the morning, Ike Mese led parert of the troops to engage the enemy in the south-east and killed several hundreds of them ,whilst the remainder fled to the mountains.Towards the middle of the day the enemy arrived also from the South-west,Kau Hsing met them again and towards evening they were defeated.

On the 15th the army was divided into three bodies, in order to attack Kalang, it was agreed that on the 19th day they should meet at Taha(Daha) and commence the battle on hearing the sound of the p’au. Apart of the the troops ascended the river,Ike Mese proceeded by the eastren road and Kau Hsing took the westren,whilst Raden Wijaya with his army brought up the rear.On the 19th they arrived at Taha where the prince of Kalang defended himself with more then a hundred thousand  soldier. The battle lasted from 6 AM till 2 PM and three times the attacked was renewed,when the enemy was defeated and flef, several thousand thronged  into the river and perished there,whilst more than 5000 were slain,The King retired into the inner city,which was immediately surrounded by our army and the king summoned to surrender, in the evening the king whose name was Haji Katang(Jayakatong or jayakatwang) came out of the fortress and offered his submission, on the orders of the emperor were delivered to him and he was told to go back.

On the 2nd day of the  th month Tuahn Piajaya(Raden Wijaya) was sent back to his dominions in order to make preparation for sending tribute, two officers and 200 soldiers went with him as an escort. On the 19th Tuhan Pijaya secretly left our soldier and attacked them by which the whole party cam eto a grief.

On the 24th the army went back,taking with it the children and officers of Haji Katang(Jayakatong), altogether more than a hundred persons, they brought also a map of the country, aregister of the population and a letter in golden characters presented by the king.

(b)Account of Shi-pi.History of Yuan Dynasty book 162

Pada saat itu Jawa dilakukan pada perseteruan lama dengan negara tetangga Kalang, dan raja Jawa, haji Ka-ta-na-ka-la (Kertanegara) nbeen telah dibunuh oleh para pangeran dari Kalang haji disebut katang (Jayakatong atau Jayakatwang ), Anak-in-hukum mantan Tuan Raja Pijaya (Wijaya raden) telah menyerang Haji katang, tapi tidak bisa mengatasinya, ia telah Majapahit sehingga retiredento dan ketika ia mendengar bahwa Shi-pi dengan pasukannya telah tiba, ia mengirim utusan dengan sebuah akun sungai dan xeaports dan peta dari negara Kalang (Kediri), menawarkan submisssion dan meminta bantuan.

Shi-pi kemudian maju dengan seluruh pasukannya, menyerang tentara Kalang dan diarahkan sepenuhnya, di mana Haji katang melarikan diri kembali ke dominons nya. Kau Hsing sekarang berkata: “Meskipun Java telah menyampaikan, masih jika keputusan bertobat dan bersatu dengan Kalang, armynmight kami berada dalam posisi yang sangat sulit dan kita tidak tahu apa yang mungkin terjadi” Shi-pi kemudian membagi pasukannya menjadi tiga bagian. , himsels, Kau Hsing dan Ike Mese mendarat divisi masing-masing dan berbaris untuk menyerang Kalang. Ketika mereka tiba di kota berbenteng Daha, lebih dari seratus ribu prajurit dari Kalang datang foward untuk menahan mereka. Mereka berjuang dari pagi sampai tengah hari, ketika tentara Kalang itu dialihkan dan pensiun ke kota untuk menyelamatkan dirinya sendiri. Tentara Cina mengepung kota dan segera Haji katang datang foward untuk menawarkan pengiriman, istrinya, anak-anaknya dan petugas diambil ny para pemenang yang kemudian kembali.

Tuah n Pijaya (raden wijaya) meminta izin untuk kembali ke negaranya untuk mempersiapkan surat baru diserahkan kepada Kaisar hinese dan untuk mengambil barang berharga miliknya untuk mengirimkan mereka ke pengadilan. Shi-pi dan Ike Mese setuju untuk ini dan mengirim dua perwira dengan 200 laki-laki untuk pergi dengan him.Tuahan Pijaya membunuh dua petugas di perjalanan dan memberontak lagi, setelah itu ia penarikan diri dari keadaan yang wasreturming yhe tentara, untuk menyerang dari kedua sisi. Shi-pi berada di belakang dan terputus dari seluruh tentara, ia terpaksa berjuang jalan untuk 300 li (km) sebelum ia tiba di kapal, akhirnya ia memulai lagi dan mencapai Chuan-chou setelah suatu perjalanan 68 hari. Dari tentara yang lebih dari 3000 orang telah meninggal. perwira kaisar membuat daftar berharga, dupa, perfumeries, textureds, dll yang ia membawa dan menemukan mereka bernilai lebih dari 500.000 tail perak. Dia juga dibawa ke huruf di cgaracters emas dari negara Muli (atau Buli) dengan barang emas dan perak, badak-tanduk, gading, dan hal lainnya. Untuk lebih khusus lihat artikel tentang Kau Hsing dan di Jawa.

Pada rekening-nya telah kehilangan begitu banyak pria, kaisar memerintahkan Shi-pi untuk menerima enam belas kali  cambukan dan menyita sepertiga dari hartanya.Pada tahun 1295, ia dibesarkan lagi ke kantor dan peringatan telah disampaikan kepada Kaisar, menunjukkan bahwa Shi-pi dan gelar yang terkait telah pergi ke laut untuk jarak 25.000 li, telah memimpin pasukan ke negara-negara yang belum pernah dicapai dalam berlangsung memerintah, telah memikat seorang raja dan kagum menjadi tunduk negara-negara tetangga yang lebih kecil, dan bahwa , untuk alasan ini, rahmat harus ditampilkan untuk him.TKaisar  kemudian memulihkian  kembali barang-barangnya yang telah disita dan meningkatkan kariernya  secara bertahap ke peringkat tertinggi, sampai ia meninggal pada usia 86 tahun.

 

 

At that time Java carried on an old feud with the neighbouring country Kalang, and the king of Java, haji Ka-ta-na-ka-la(Kertanegara) had already nbeen killed by the prince of Kalang called haji Katang(Jayakatong or Jayakatwang) , The son-in-law of the former King Tuan Pijaya(raden Wijaya)  had attacked Haji Katang, but could not overcome him, he had therefore retiredento Majapahit and when he heard that Shi-pi with his army had  arrived, he sent envoy with an account of his rivers and xeaports and a map of the country Kalang(kediri) , offering his submisssion and asking for assistance.

Shi-pi then advanced with all his forces, attacked the army of Kalang and routed it completely, on which Haji Katang fled back to his dominons. Kau Hsing now said:” Though Java has submitted, still if it repents its decision and unites with Kalang , our armynmight be in a very difficult position and we do not know what might happen”.Shi-pi therefore divided his army into three parts, himsels,Kau Hsing and Ike  Mese  each landing a division and marched to attack Kalang. When they arrived at the fortified town Daha, more than a hundred thousand soldier of Kalang came foward to withstand them. They fought from morning till noon, when the army of Kalang was routed and retired into town to save itself. The Chinese army surrounded the town and soon Haji Katang came foward to offer his submission, his wife,his children and officer were taken ny the victors who then back.

Tuan Pijaya(raden wijaya) asked permission to return to his country in order to prepare a new letter of submission  to the chinese Emperor and to take the precious articles in his possession for sending them to court. Shi-pi and Ike Mese consented to this and sent two officers with 200 men to go with him.Tuahan Pijaya killed the two officers on the way and revolted again, after which he availed himself of the circumstance that yhe army wasreturming, to attack it from both sides. Shi-pi was behind and was cut off from the rest of the army, he was obliged to fight his way for 300 li(km)  before he arrived at the ship, at last he embarked again and reached Chuan-chou after a voyage of 68 days.  Of his soldiers more than 3000 men has died. The emperor’s officers made a list of the valuable, incenses,perfumeries,textureds,etc which he brought and found them worth more than 500.000 taels of silver. He also brought to the letter in golden cgaracters from the country Muli(or Buli) with golden and silver articles,rhinoceros -horns , ivory,and other thing. For more particular see the articles on Kau Hsing and on Java.

On account of his having lost so many men, the emperor ordered Shi-pi to recieve seventeen lashes and confiscated a third of his property.In the year 1295 , he was raised again to office and a memorial was presented to the Emperor , pointing out that Shi-pi and his associated  had gone over the sea to a distance of 25.000 li , had led the army to countries which had never been reached in the lasts reigns,had captivated a king and awed into submission the neighbouring smaller countries, and that,for these reasons , mercy should be shown to him.The emepror then restored his goods which has been confiscated and reised him gradually to the highest ranks,until he died at the age of 86 years.

(c)Account of Kau Hsing.History of the Yuan dynasty book 162

Kau Hsing styled Kung-chi was a man from Ts’ai-chou. When he returned of the fortified town Daha(Taha) , Shi-pi and Ike Mese had already allowed tuhan pijaya(raden Wijaya to go back to his country, but Kau Hsing had taken no part  in this decision, after killef Haji Katang(Jayakatong or Jaya Katwang)  and his son , he return to China.

By on imperial decree  Kau Hsing  rewarde by emperor with 50 tael of gold, he didbnot punished like Shi-pi and Ike Messse because he had taken no part in the decision to allow Tuhan Pijaya (Raden wijaya)  to go back to his own country.

 

Kau Hsing gaya Kung-chi adalah seorang manusia dari Ts’ai-chou. Ketika ia kembali dari kota dibenteng Daha (Taha), Shi-pi dan Ike Mese sudah mengizinkan Tuhan pijaya (raden Wijaya untuk kembali ke negaranya(keputusan keliru karena raden wijaya meniounya dan membunuh pengawal dari tentara Tartar serta menyerang pasukan Kublaikan yang menimbulkan banyak korban-Dr Iwan)) , tetapi Kau Hsing tidak  ambil bagian dalam keputusan ini, setelah  Haji katang (Jayakatong atau Jaya Katwang) dan anaknya dibunuh , ia kembali ke Cina.

Oleh pada dekrit kaisar Kau Hsing dihargai oleh kaisar dengan 50 tael emas, ia tidak bicara dihukum seperti Shi-pi dan Ike Messse karena ia tidak ambil bagian dalam keputusan untuk mengizinkan Tuhan Pijaya (Raden Wijaya) dan setelah selesai bertugas kembali ke tanah airnya .

(d) Account of Ike Mese.History of the Yuan dynasty book 131.

Ike mese was a man from the land of Uigurs.

Ike Messe and Shih-pi had allowed Tuan Pijaya(Raden Wijaya) to go back to his country after returned at the fortified towb Taha(Daha), the wrong decision which made many Kublaikan Soldier died, the empror of china punished him.It became Raden wijaya turn to pay for the srvices which the Mongol army had rendered him , as however, his opponent was dead and the force of his country broken, he did not require these services any more and sought to avoid  his obligations. He therefor pretexted that he had to go back to his capital  i n oder to prepare adequate present for teh  Emperor andthat was why he was aloowed  to depart for this propose , escorted by few Chinese troops. On his way he trew  of the mask. The Chines escort was treacherously massacred and he at once began hostilities against his former allied. By rthis time the Mongol generals had found out how difficult it was to carry on war in these parts, they did not think it advisable to begin a new struggle and taking with them the more important prisoners from Daha and whatever treasure they could collectt, they retunred to their ships and left the island after a stay of about four month,(In Indonesian information that some of the chinese soldier didnot want to beack home because thay afraid to punished by the emperor, and they landed at West Borneo, near Kupang City, at Pawan River, because we found some imperiar Yuan Ceramic here ,may be they stay there, and also teh Majapahit statue also found there  , Buddhist eathenware -gerabah there may be bring by the Majapahit sldiers and Gnenarals or prince, this fact mus be search more -Dr Iwan)

In the year 1265 he entered the office of the night guard. In the year of 1272 he was s ent by the Emperor across the sea  as an envoy to the kingdom Pa-lo-pei, he come back in 1274 bringing with him people of this country,who carried precious articles and a letter of tribute. The emperor praised him and gave him a golden tiger badge. In the year 1275 he went again to some country and brought back a functionary who offered a famous medicine to the emperor on this occasion he got again most valuable present. In 1277 he became a vice president of the board of war,in 1261 Resident of King-hu and Champa, in 1284  he was sent as envoy to Ceylon, In 1285 after came back from Ceylon he was appointent as resident at the court of the king of Chin-nan. In 1281 he was sent to the kingdom of Mapar, next in 1292  he was appointed as the gouvernor of Chang-Chou which therte he made the army for Fukien with Ike Mese and Kau Hsing  got the command with him.

 

Ike mese  adalah seorang jendral Mongol yang berasal  dari tanah Uigurs.

Ike Messe dan Shih-pi telah membiarkan Tuan Pijaya (Raden Wijaya) untuk kembali ke negaranya setelah kembali di towb yang Taha diperkaya (Daha), keputusan yang salah yang membuat banyak Kublaikan Soldier meninggal, empror dari him.It cina dihukum menjadi Raden wijaya gilirannya untuk membayar srvices yang tentara Mongol telah diberikan kepadanya, seperti Namun, lawannya telah mati dan kekuatan negaranya rusak, ia tidak memerlukan layanan ini lagi dan berusaha untuk menghindari kewajibannya. Dia penyemprot pretexted bahwa ia harus kembali ke ibukota di oder untuk mempersiapkan persembahan, hal ini cukup alsan mengapa  para jendral Tartar   memberi  ia izinkan untuk berangkat , dikawal oleh pasukan Cina sedikit. Dalam perjalanan ia Trew dari topeng. Pengawalan Chines adalah setia dibantai dan ia sekaligus memulai permusuhan terhadap mantan nya bersekutu. Pada saat rthis para jenderal Mongol telah mengetahui betapa sulitnya untuk melakukan perang di daerah ini, mereka tidak berpikir itu dianjurkan untuk memulai sebuah perjuangan baru dan mengambil dengan mereka para tahanan lebih penting dari Daha dan apa saja harta mereka bisa collectt, mereka retunred untuk kapal mereka dan meninggalkan pulau itu setelah tinggal sekitar empat bulan, (Dalam informasi Indonesia yang beberapa didnot prajurit cina ingin beack Thay rumah karena takut dihukum oleh kaisar, dan mereka mendarat di Kalimantan Barat, dekat Kota Kupang , di Sungai Pawan, karena kami menemukan beberapa imperiar Yuan Keramik di sini, mungkin mereka tinggal di sana, dan juga patung Majapahit juga ditemukan di sana, Buddha eathenware-gerabah mungkin ada membawa oleh sldiers Majapahit dan Gnenarals atau pangeran, fakta ini akan mus pencarian yang lebih-Dr Iwan)

Pada tahun 1265 ia masuk kantor penjaga malam. Pada tahun 1272 ia dikirim oleh Kaisar melintasi laut sebagai utusan ke kerajaan Pa-pei-lo, dia datang kembali pada tahun 1274 membawa bersamanya rakyat negeri ini, yang membawa barang berharga dan surat upeti. Kaisar memuji dia dan memberinya lencana emas harimau. Pada tahun 1275 ia pergi lagi ke beberapa negara dan membawa kembali pejabat yang menawarkan obat terkenal untuk kaisar pada kesempatan ini dia kembali hadir paling berharga. Pada 1277 ia menjadi wakil presiden dewan perang, dalam 1261 Resident Raja-hu dan Champa, pada 1284 ia dikirim sebagai utusan ke Sri Lanka, Pada 1285 setelah kembali dari Ceylon ia appointent sebagai penduduk di pelataran raja Chin-nan. Pada 1281 ia dikirim ke kerajaan Mapar, berikutnya pada tahun 1292 ia ditunjuk sebagai gouvernor Chang-Chou yang therte ia membuat tentara untuk Fukien dengan Ike Mese dan Kau Hsing mendapat perintah dengan dia.

 

 

2.Raden wjaya founded Majapahit Kingdom.

 

1.In AD 1293, Raden Wijaya founded a stronghold with the capital Majapahit. The exact date used as the birth of the Majapahit kingdom is the day of his coronation, the 15th of Kartika month in the year 1215 using the Javanese çaka calendar, which equates to November 10, 1293. During his coronation he was given formal name Kertarajasa Jayawardhana

Pada 1293 Masehi, Raden Wijaya mendirikan sebuah benteng dengan Majapahit modal. Tanggal yang tepat digunakan sebagai kelahiran kerajaan Majapahit adalah hari penobatan itu, tanggal 15 bulan Kartika pada tahun 1215 menggunakan kalender Çaka Jawa, yang setara dengan November 10, 1293. Selama penobatannya ia diberi nama resmi Kertarajasa Jayawardhana.

2.At saka year 1297, within months Asjwina, on a good day when a full moon, then arrange the powers of government This is the end rakawi which made  people happy under the Majesty (Deca Wardana Prapanca). So in this paradise region tersebutlah the land (Deca)and the  King (narendra), powers that be happy (kadigwijayan) (Dr. iwan notes:the government of the People’s welfare by government sources that are true and correct in compliance with the terms of a complete political organizations, such as praised in the phrase “iti Negarakrtagama Samapta, contains the history of greatness or grandeur Majapahit state)

 

Pada tahun saka 1297 ,dalam bulan Asjwina,pada hari baik waktu bulan purnama penuh ,maka tamatlah rakawi mengarangkan kekuasaan pemerintah  membahagiakan rakyat dibawah sang prabu (deca wardana prapanca).Maka dalam surga ini tersebutlah anazir daerah tanah(deca) raja(narendra) ,kekuasaan yang berbahagia (kadigwijayan) (catatn Dr iwan: pelaksaaan pemerintahan atas Rakyat  yang sumber sejahtera oleh pemerintah yang benar dan betul tersebut telah memenuhi dengan  lengkaplah syarat-syarat suatu organisasi politik, seperti dipujikan dalam kalimat “iti Negarakertagama samapta ,berisi sejarah kebesaran atau kemegahan negara Majapahit)

1294

(1) Majapahit Faced Challenges

 

 

1.The new kingdom faced challenges. Some of Kertarajasa’s most trusted men, including Ranggalawe, Sora, and Nambi rebelled against him, though unsuccessfully. It was suspected that the mahapati (equal with prime minister) Halayudha set the conspiracy to overthrow all of the king’s opponents, to gain the highest position in the government. However, following the death of the last rebel Kuti, Halayudha was captured and jailed for his tricks, and then sentenced to death.[14]

Kerajaan yang baru menghadapi tantangan. Beberapa pria yang paling terpercaya Kertarajasa, termasuk Ranggalawe, Sora, dan Nambi memberontak terhadap dia, meskipun tidak berhasil. Diduga bahwa (setara dengan perdana menteri) mahapati Halayudha mengatur persekongkolan untuk menggulingkan semua lawan raja, untuk mendapatkan posisi tertinggi dalam pemerintahan. Namun, setelah kematian pemberontak terakhir Kuti, Halayudha ditangkap dan dipenjara selama trik, dan kemudian dihukum mati [14].

 

Rangalawe Story(Kisah Rangalawe)

 

(1)Pinten Ing Warsa kaduemanggalan in rat

This is the second part of the first sharp double kidung gesecheiden and the reader in a completely different environmentally moved. Wiajaya the battlefields of the Krtarajasa of the audience hall became combative and companions have become fashionable empire great. Nambi is patih become Wiraraja Aryadhikara and Lawe-Nagara Amanca of Tuban and Adhipati of Dataran. Of the other great empire, the following lists (VII.65-169): Tuan Wiraraja was ready with its preparatory maatragelen come quantile with his troops and with all its seams to Majapahit, Wijaya took himself off in Wirasabha. On the first sitting following Wiraraja audience of the outcome of his efforts to the Emperor of China. He was just so brutal it was the two princesses of Tumapel, who were renowned for her beauty, to offer, which the Chinese had promised to Waicakha Java will come, no deer came out so nicely with Wijaya’s plans. Lawe suggested the army in two groups divide, the one group would be along the northern route go up on the highway, through Linggasana, the other along along the southern route, via Singasari, Siddhabhawana and Lawor, on the same road so, Kebo-Mundarang at the time that had followed. The two groups would meet again Barebeg then take (?). Wiraraja could unite with this plan. Wijaya entrusted Wiraraja in command of the Northern Army and asked him also oderweg messengers to send to the coast to the Chieesen upon their arrival in luicten about the situation, to Wiraraja he added the Majapahitsche mantri’s Jagawastra, Wirasanta, Sura-Sampana and Rara -Sindura. Since Rent Egen, the twins (Singhanuwuk and Singhandaka), Kapal-Acoka, Caritangca, Jajaka-Pidikan, Wiro and Parijata under command of Wijaya the Southern Army Command honor Zoo was agreed and so pass also when to Jaya-Katong message was that he Wijayas and Wiraraja attacked, he called dadelilk his native male’s meeting with them to discuss what to do stand.De King was really the case, shy and under his mantri’s deigde it a twist to come, Tuan Kebo-Rubuh the blame for everything Sagara-Winotan gave, which had provided false information about Majapahit and thereby betrayed had committed against the Koning.Winotan bleediging not let himself this pleasure and drew his sword, but the king knew them came sussen.Plotseling akuwu of Tuban make his debut and he brought the Bricht that Chineesenche Emperor, Taru-Laksana, had arrived with a great army, which has already landed a part in Dataran wqas, and it was rumored that he had come at the instigation of wijatya and Wiraraja. The troops were landed along the coast and had to blaze destroyed Tuban, whose inhabitants had fled in fear, Jaya-Katong realized that there was not postponed worden.Hij Dahasche army he divided into three sections: a Northern Front, with Mahisantaka Bowong to senapati and a Southern Front, Kebo-Mundarang with Pangelet to senapati, or they had to fight. against the Chinese. Wiraraja and Wijaya. Soon the troops marched out, unfavorable omens foretold Jaya Katong-certain defeat (VII 0.18 to 38)

 

Ini adalah bagian kedua dari dua kidung yang tajam dan pembaca di lingkungan bergerak geheeel lain. Medan perang Wijaya  dari Krtarajasa dari balairung menjadi agresif dan sahabat telah menjadi kerajaan besar modis. Patih Nambi adalah menjadi Wiraraja Aryadhikara dan Lawe-Nagara Amanca Tuban dan Adhipati dari Dataran. Dari kerajaan besar lainnya, daftar berikut (VII.65-169): Tuan Wiraraja sudah siap dengan persiapan maatragelen berasal kuantil bersama pasukannya dan dengan semua lapisan untuk Majapahit, Wijaya membawa dirinya pergi di Wirasabha. Pada penonton duduk pertama Wiraraja berikut hasil usahanya untuk Kaisar Cina. Dia begitu brutal dia telah Tumapel dua putri, yang terkenal karena kecantikannya, untuk menawarkan, yang Cina telah berjanji untuk Waicakha Java akan datang, tidak ada rusa keluar begitu baik dengan rencana Wijaya. Lawe menyarankan tentara membagi dalam dua kelompok, satu kelompok akan sepanjang jalur utara naik di jalan raya, melalui Linggasana, yang lain sepanjang sepanjang rute selatan, melalui Singasari, Siddhabhawana dan Lawor, di jalan yang sama begitu, Kebo-Mundarang pada waktu yang telah diikuti. Kedua kelompok akan bertemu lagi Barebeg kemudian mengambil (?). Wiraraja bisa bersatu dengan rencana ini. Wijaya dipercayakan Wiraraja dalam komando Angkatan Darat Utara dan menanyakan juga oderweg utusan untuk dikirim ke pantai ke Chieesen pada saat kedatangan mereka di luicten tentang situasi, untuk Wiraraja ia menambahkan Jagawastra, Wirasanta, mantri Majapahitsche’s Sura-Sampana dan Rara -Sindura. Sejak Sewa Egen, si kembar (Singhanuwuk dan Singhandaka), Kapal-Acoka, Caritangca, Jajaka-Pidikan, Wiro dan Parijata bawah komando Wijaya Angkatan Darat kehormatan Komando Selatan Zoo disepakati dan begitu lulus juga saat pesan Jaya-Katong adalah bahwa dia Wijayas dan Wiraraja menyerang, ia memanggil dadelilk pertemuan laki-laki asli-nya dengan mereka untuk membahas apa yang harus dilakukan Raja stand.De benar-benar kasus, pemalu dan di bawah deigde mantri nya itu twist untuk datang, Tuan Kebo-Rubuh menyalahkan untuk segalanya Sagara-Winotan memberi, yang telah memberikan informasi palsu tentang Majapahit dan dengan demikian mengkhianati telah melakukan terhadap bleediging Koning.Winotan tidak membiarkan dirinya kesenangan ini dan menghunus pedangnya, tetapi raja itu tahu mereka datang sussen.Plotseling akuwu Tuban membuat debutnya dan dia membawa Bricht yang Chineesenche Kaisar, Taru-Laksana, telah tiba dengan pasukan besar, yang sudah mendarat bagian dalam wqas Dataran, dan itu desas-desus bahwa dia datang atas prakarsa wijatya dan Wiraraja. Pasukan yang mendarat di sepanjang pantai dan harus nyala hancur Tuban, yang penduduknya telah melarikan diri dalam ketakutan, Jaya-Katong menyadari bahwa tidak ada tentara ditunda worden.Hij Dahasche ia dibagi menjadi tiga bagian: sebuah Front Utara, dengan Mahisantaka Bowong untuk Senapati dan Front Selatan, Kebo-Mundarang dengan Pangelet untuk Senapati, atau mereka harus berjuang. terhadap orang Cina. Wiraraja dan Wijaya. Segera pasukan berbaris keluar, pertanda kurang baik menubuatkan kekalahan Jaya Katong-tertentu (VII ,18-38)

 

and very comprehensive report giving an Strid is a habit of kidungdichter, which we will follow at least not since. gevecten of a mass hero against hero described, of which only a few our particular attention. So being told that Gajah-Pagon, Wiajya that at the time of his flight from Tumapel injured in Pandakan hat left, now back on the srijdtooneel appeared, with the village chief and his son Macan_Kuping Chevrotains-Bang. it was a waste of time for Mother Nature to Gajah-Pagon in the heart of the wilderness back to kanappen, because soon after his comeback joyeuse he was a heroic battle with many opponents afgemaaks. Having Pang was slain by nambi, Mahisa Rubuh-by-Mahisa Wagal. Sora had a very bad moment in a fight and Mundarang Drawalika together, but finally wewrd Mundarang but to flee. This all happened on the South Front, where the army Dahasche ba Mandurang’s flight was utterly defeated. Also on the Osstelijk front achieved the Allies victory after a span fiery battle between Lawe and Sagara-Winotan which Lawe his horse Anda-Wesi on Winotan’s car jumped and finally Winotan on the bank of his own car had slain him so toonend, whatever Madhureezen do konden.terwijl so too the Dahasche army was defeated and the Tropic of Wiajaya and Wiarraja were able to unite, put Kebo-Mundareang, due meanwhile back mantri and troops gathered around and had to the North Front pulled was, standing there, the Javanese and Chinese fearsome losses. When the Majapahit mantris, here’s defeated, it was worthless Chinese people on foot, and it soon began to withdraw. The Chinese leaders were patih’s Jana Pati and Taru-Janaka, are held with some Javaneb, Dahasche the attack the troops, which Katong self-Jaya participated very actively against. In the ensuing battles killed the Chineeche patih and the Javanese mantri’s, so that finally the king of Daha against the Emperor of China came to stand. The outcome of this struggle was that Jaya-Katong was seized and that the Emperor ordered him imprisoned for the time being, he wanted him to surrender and then Wiraraja time for his reward, the two princesses Tumapellsche, vragen.Ook Patih Mundarang had to be at finally give up the struggle, he fled and was chased by Sora in the gorge (or on the plain) Trini-Panti ingehaald.Mundarang asked for their lives and promised his daughter, Sora, but Sora did not doodle ham and entreated, That was In the battle geendigd Wijaya’s advantage (VII 35-111)

 

 

dan laporan yang sangat komprehensif memberikan Strid adalah kebiasaan kidungdichter, yang kita akan mengikuti paling tidak sejak. gevecten seorang pahlawan massa terhadap pahlawan dijelaskan, yang hanya beberapa perhatian khusus kami. Jadi diberitahu bahwa Gajah-Pagon, Wiajya bahwa pada saat terbang dari Tumapel terluka di topi Pandakan kiri, sekarang kembali pada srijdtooneel muncul, dengan kepala desa dan putranya Macan_Kuping Chevrotains-Bang. itu buang-buang waktu untuk Ibu Alam untuk Gajah-Pagon di jantung padang gurun kembali ke kanappen, karena segera setelah joyeuse comeback ia adalah pertempuran heroik dengan afgemaaks banyak lawan. Memiliki Pang dibunuh oleh Nambi, Mahisa Rubuh-oleh-Mahisa Wagal. Sora sempat sangat buruk dalam perkelahian dan Mundarang Drawalika bersama-sama, tapi akhirnya  melarikan diri ke Mandurang . Ini semua terjadi di Front Selatan, di mana tentara Daha benar-benar dikalahkan saat  melarikan diri   ke Mandurang . Juga pada bagian depan sekutu  mencapai kemenangan  setelah pertempuran span berapi-api antara Lawe dan Sagara-Winotan yang Lawe kudanya Andari-Wesi di kendaraan  Winotan melonjak dan akhirnya Winotan di tepi kendaraan  sendiri telah membunuh begitu toonend, apapun orang Madura melakukan  demikian juga sehingga  tentara Daha  dikalahkan dan  Wiajaya dan Wiraraja mampu bersatu, menempatkan Kebo-Mundareang, sedangkan pasukan kembali mantri dan karena berkumpul sekitar dan harus Front menarik Utara itu, berdiri di sana, kerugian yang menakutkan Jawa dan Cina. Ketika mantris Majapahit, inilah dikalahkan, itu adalah orang Tionghoa berharga dengan berjalan kaki, dan segera mulai menarik. Para pemimpin Cina patih’s Jana Pati dan Taru-Janaka, diadakan dengan beberapa Javaneb, serangan pasukan daha ,Partisipasi  perlawanan Jaya Katong sendiri  sangat aktif . Dalam pertempuran berikutnya membunuh patihTionghoa  dan mantri Jawa, sehingga akhirnya raja Daha terhadap Kaisar Cina datang untuk berdiri. Hasil dari perjuangan ini adalah bahwa Jaya-Katong ditangkap dan bahwa Kaisar memerintahkan dia dipenjarakan untuk sementara waktu, ia ingin dia untuk menyerah dan kemudian waktu Wiraraja untuk upahnya diminta  dua putri Tumapel , kendatipun  Akhirnyna Pejuang Patih Mundarang  harus  menyerah , ia melarikan diri dan dikejar oleh Sora di ngarai (atau di dataran) Trini-Panti ingehaald.Mundarang meminta kehidupan mereka dan berjanji menyerahkan putrinya Sora, namun Sora tidak setuju dengan permohonan  Itu , Dalam pertempuran geendigd keunggulan Wijaya (VII 35-111)

 

 

In the himself  time was around the time of the Service Master troops that were sent earlier to the Nusantara, who had been successful, and brought Grost treasures, testimonials of vanquished princes, returned home. Their leader was given the title name Mahisa-Anabrang Ooki and other mantri’s. omderscheiden who had been elevated in rank and otherwise rewarded. Of the two princesses, who came along to Majapahit, married the eldest, Jinggå-dara, with a dewa, tewrwijl the youngest-Dara Petak, the third wife of Wijaya was Wiraraja not returned back to Madura, he established itself in Tuban and given the name Aryadhikara. PanjiWijayakrama was gehuidig ​​as monarch and his kingdom was blessed by the priests, he was a prince wereldbeheerschend, spared by the Nusantara (VII, 147-155)

 

Dalam Dirinya sendiri  saat itu sekitar waktu pasukan Pelayan Pemimpin  yang dikirim sebelumnya ke Nusantara, yang telah berhasil, dan membawa banyak harta , testimonial para pangeran kalah,  kembali ke rumah. Pemimpin mereka diberi judul nama Mahisa-Anabrang Ooki dan lainnya mantri’s. omderscheiden yang telah meningkat pada peringkat dan sebaliknya dihargai. Dari dua putri, yang datang ke Majapahit, menikah, tertua Jingga-dara, dengan dewa yang, tewrwijl para-bungsu Dara Petak, istri ketiga Wijaya Wiraraja tidak kembali ke Madura, ia mendirikan sendiri di Tuban dan diberi nama Aryadhikara. PanjiWijayakrama adalah gehuidig ​​sebagai raja dan kerajaannya diberkati oleh imam, ia adalah seorang wereldbeheerschend pangeran, terhindar oleh Nusantara (VII, 147-155)

 

(2) RANGGA LAWE

Ing Ing Pinte’n Warsa Kadurmangallan Rat. With these words, the second part of the double kidung focus of the first separated and d elezer moved in an entirely different environment. The Wijaya of the battlefields, the Krtarajasa of the audience hall now, and the difficult struggle for dignified companions werworden great empire. Nambi is patih become Wiraraja Aryadhikare and Lawe-Nagara amnfica of Ruban and adhipati of Dataran. Of the other great empire, the following lists (VII 165-169)

Ing Ing Pinte’n Tikus Warsa Kadurmangallan. Dengan kata-kata ini, bagian kedua dari fokus kidung ganda pertama dipisahkan dan d elezer bergerak dalam suatu lingkungan yang sama sekali berbeda. The Wijaya dari medan perang, yang Krtarajasa dari balairung sekarang, dan perjuangan sulit bagi rekan yang bermartabat werworden kerajaan besar. Patih Nambi adalah menjadi Wiraraja Aryadhikare dan Lawe-Nagara amnfica dari Ruban dan adhipati dari Dataran. Dari kerajaan besar lainnya, daftar berikut (VII 165-169)

ZANG VIII

NOW IT WAS RANGGA Lawe AGAINST CASES IS NOT HE OR SORA BUT NAMBI MANGKU-Bhumi BECAME: HE FELT THAT, WHICH IS THE WAR THE MEET DESERVING HAD ALSO THE FIRST TIME FOR COATING HOOGE POSITIONS ACCOUNT HAD COME.

Convinced him that the prince did this injustice, though in other things he had shown his favor, he once went to Majapahit to audience of Tuban and had soon occasion to show his discontent. First he broke Nambi, who are now in peacetime played the great lord, but in war the Lawe had had affairs refurbishing. Then he tried to make demands for Sora, which reach a protesteerde.Ten Finally he spat on his hole and all challenged Nambi into a showdown, how, when and where Nambi wanted. Nambi was violently angry, and just today the hero of the prince prevented him Lawe to answer, as he wanted. Also Kebo-Anabrang could only with difficulty restrain his anger. Sat konig the case with the severely confused. The hofkapelaan (Brahmaraja) Lawe tried to reason and found while most mantri’s consent. Lawe but remained angry at his own bravery and bluster continued on asfgeven Nambi, when he and Sora were not there, how soon would it be done with Majapahit! When was Kebo-Anabrang himself no longer, walked off deigend on Lawe, and defied him but once his men to call and show what he could. Lawe stood up and withdrew without pamit, while on their thighs hit. He went to the bale scared, close to the Pasir-Pasiran, hung his clothes on a boomtsk and was waiting Nambi (VIII 1-41)

Lawe’s departure after the raadpleedde konig Sora omtent against the Lawe to follow the geragslijn.Maar Sora strongly advised him to make sense, because in the first place would be a precedent, and second, it would be a recognition that the other’s mantri, Nambi, Kebo-Anabrang and himself, who nevertheless were able Lawe under the dune was asked what their attitude in this case was the me’esten the arches, but all admitted that he was wrong and had the cheeky gehanded.Nambi raade konig in any case not to act hastily, and Kebo-Anabrang and the others agreed with him (VIII 1941-1949)

SEKARANG TERHADAP KASUS  RANGA LAWE BUKAN DIA ATAU SORA TETAPI  YANG MENJADI  MANGKU-BHUMI ADALAH BUKAN NAMBI  : DIA YANG DIRASAKAN PANTAS MERAIH POSISI LAPISAN ATAS KARENA   IA YANG PERTAMA KALI  PERANG

Untuk Meyakinkannya bahwa penunjukan pangeran itu  adalah tidak adil, meskipun dalam hal-hal ini yang  lainnya   telah berusaha  menyejukkan hati, ia harus segera  pergi ke Majapahit dari Tuban  untuk menunjukkan ketidakpuasan nya. NAMBI Pertama dia patah , yang sekarang di masa damai bermain tuan besar, tetapi dalam perang Lawe punya merenovasi urusan. Lalu ia mencoba untuk membuat tuntutan untuk Sora, yang mencapai protes. Akhirnya ia meludah di lubang dan  Nambi menantang ke pertarungan, bagaimana, kapan dan di mana Nambi inginkan. Nambi sangat marah , dan hanya hari ini para pangeran pahlawan mencegah dia agar tuntutan  Lawe  dijawab, seperti yang diinginkannya. Juga Kebo-Anabrang hanya bisa dengan susah payah menahan kemarahannya. Hal ini membuat Raja  sangat bingung. Kepala Vihara (Brahmaraja) Lawe mencoba untuk mecari  alasan dan ditemukan pada saat persetujuan dari kebanyakan  mantri. Lawe tapi tetap marah pada keberaniannya sendiri dan nambi  marah-marah terus  , ketika ia dan Sora itu tidak ada, bagaimana hal itu akan segera dilakukan dengan Majapahit! Kapan-Kebo Anabrang  berjalan pergi kepada Lawe, dan menantang dia tapi sekali anak buahnya untuk memanggil dan menunjukkan apa yang dia bisa. Lawe berdiri dan pergi tanpa pamit, sementara di paha mereka hit. Dia takut  pergi ke bale , dekat dengan Pasir-Pasiran, menggantungkan pakaiannya di atas gantungan dan menunggu Nambi (VIII 1-41)

keberangkatan Lawe’s setelah raadpleedde Konig omtent Sora terhadap Lawe untuk mengikuti Sora geragslijn.Maar sangat anjurnya  masuk akal, karena di tempat pertama akan menjadi preseden, dan kedua, itu akan menjadi pengakuan bahwa mantri lain, Nambi, Kebo-Anabrang dan dirinya sendiri, yang tetap berada Lawe bertahan dalam gundukan itu ditanya apa sikap mereka dalam hal ini adalah me’esten lengkungan, tapi semua mengakui bahwa dia salah dan memiliki raade gehanded.Nambi cheek Raja  dalam hal apapun untuk tidak bertindak tergesa-gesa, dan Kebo-Anabrang dan yang lainnya setuju dengan dia (VIII 1941-1949)

 

ZANG IX

After the audience’s mantri remained together in the carangcang Kawat. There ontsatond after a time a nervous mood, since he was rumored that Lawe, who are still on the bale was scared, wanted to run amuck on the puri. Sora took the view that Nambi, for whom this conflict had arisen, with zigzag charge of the arrangements are agreed to moest.Nambi risking his life for the vorat and Kebo-Anabrang wanted to go there but pull . Pmandana held them back, and pointed out that it was not so desirable to seal the craton to provoke a fight. Singhacardula gave finally the best advice that Sora, Lawe’s best friend, to him was going to try to convince him peaceably away gaan.Sora went and Pangrupak, Sad0-Bhaya and Tanjek-Areneng have him as a guide added (IX 1-11)

Lawe was alarmed when he saw them coming Sora, he stopped everything to small store, which came oder his reach, and asked him to kill Sora, now so far had come with him. Sora is not wanted, Lawe exhorted to think of the past, the many favors that he had received the Prince and told him quietly to Tuban and returning the case to his father to leggen.Tewn Finally he succeeded Lawe so moving.

A funny interlude, a sce’ne, which would be in a banolan lakon. Parangpak that first great boasted had his heroism, thirst, the conversation between Sora and Lawe not just around the corner to watch, when Lawe him sarcatisch asked if he could sent out was to kill him, and him uitnoodigde it’s getting closer to recover, his heart sank into the shoes and thirst he did not even reply, so Tanjek_Areneng even the word for him to do

Lawe LEFT THE KRATON, ZOO GREAT THREAT THAT MANY OF THE FRIGHTENING TO HIT THE HEART AND MANY CONSIDERED THAT YOU HAVE HAD Lawe PREFER untouched, because the evil consequences were not inevitable. The alarm was beaten but kuta and troops were called on to go belegeren.Tosan Tuban, Kidang-Galatik, Siddhi, Cek Muringang and Kala-Bang-Curing Lawe joined in, besides the whole Noordhoek Mbang Lor. (XI 11 – 36)

When the rumor spread themselves Tuban, Tuban LWam to the Lawe, was Adhikara (Wiraraja) tegenmoet.Al him soon he saw that his son something was wrong, and inquired about the reason there van.Toen Lawe him everything had told him more silent hij.Zijn son was dear to the king, but he had an open eye for the difficulties which now awaited Lawe, and advised him to prefer not to act recklessly and zig to abide by its obligations as a citizen, there was heavy penalty of treason in the hereafter and in the Weser births. Lawe felt that his father was right, but his pride prevented him now to back out and confront his father, the onbetemelijk for heroes was to depart, when danger loomed. it went for him for his rep [utatie that he and Sora the bravest hero of Mjapahit region was high houden.Zijn goal was not even now zig heroic deeds or rights to mitigate the prince, he just wanted to sacrifice his life in future existences the position to preserve that he had.Zijn father, who saw nutttelooze further argue, Lawe had now been further ahead but go, although he was sorry that his son hit his advice in the wind (IX, 36-54)

Lawe cried his native male’s together: but his mantri’s pura, Garangang and Tambak-Wisti (T_Bhaya) came from the Akuwu and the mantri’s Tuban on; Dhemang WiraPramoda, Tumengung Wyaghranggarit, Gelap_Angampar, Prabhongcara the nghabehi, Jaga Rudi (t) Tameng-Gita, Wira-Prabhongcara, Anapak-Bhaya, Sawung-Indra, Salam Dhemang WiraPrahara, rangga Suranggana, Jaran-Pikatan, rangga Dadali the kanuruhan, tumenggung Katiga-Barat, Gereh-Kasapta, rangga Sapu-Jagat, tumenggung Puspalaya, Dhemang Wulung-Rat, and Lang Lang-Bhuwånå. They all promise him faithfully even unto death will be, and the general desire was that the Nambi Majapahitsche troops could aanvoren, because then he would lusten.Nadat Lawe of the usual dispenser provisions (of clothes) was held, he returned to home needed to prepare to go to take the expected hostilities (IX 0.54 to 70)

In Tambak-Beras, on the eastern bank of the river to the quantitative measures between between the forces of the Majapahit Nambi and supporters of Lawe. Tuban they had to reach the river, but could not because it just came flooding was.Zoo that Nambi who chased them with a great force majeure, overtook and attacked them there. In the battle, which follow and which the outcome had no other choice than a destruction of the followers of Laqwe, fell to the Majapahit side Medang, while the other group Siddhi and chitosan were killed, Kala Bang Muringang seriously wounded fled and thus only Kidang-Gelatik overbleef.Toen it from all sides into a corner and with broken arms, by Jaran-wahan would be attacked, Nambi took this back and asked for their lives and offered his submission to. Jaran-wahan suggested that one Gelatik would give an opportunity to show that he sincerely believed by him to contribute his two wounded comrades Kelabang gun and go kill Muringang. Indeed Gelatik Nambi gave that command and Gelatik accepted them. He went to his two comrades, exhausted and bleeding on the stones were, leaning against a panda tree, surrounded by their troops, which were hurt When they come konigde Gelatik them, that he desire for self-preservation had undertaken them dooden.Kelabang Muringang and he thought well, gave up their swords and let themselves with perfect indolence death.Hun men fled in Tuban and swim across the river drowned many. The troops of Majapahit were, at sunset when the tide arose, without any difficulty to cross the river (IX 0.70 to 91)The next morning was to Tuban known that Lawe’ Majapahit’s  friends at Tambak-Beras (here Wosi T) are outdated and were slain, and that the enemy crossed the river was. Garangangan Tambak and went Bhaya-impart the message to Lawe, who thereupon ordered all ready to come out (IX.101-104)

 

Versi Indonesia:

Setelah audiensi ,mantri tetap bersama di Kawat carangcang. Ada ontsatond setelah waktu suasana hati yang gelisah, karena ia adalah desas-desus bahwa Lawe, yang masih di bale takut, ingin lari mengamuk di puri. Sora mengambil pandangan bahwa Nambi, untuk siapa konflik ini telah muncul, dengan zigzag bertanggung jawab atas pengaturan yang setuju untuk moest.Nambi mempertaruhkan nyawanya untuk vorat dan Kebo-Anabrang ingin pergi ke sana tetapi menarik . Pamandana menahan mereka kembali, dan menunjukkan bahwa itu tidak begitu diinginkan untuk menutup Kraton untuk memprovokasi perkelahian. Singhacardula akhirnya memberi nasihat terbaik yang Sora, Lawe sahabat terbaik, dia akan mencoba meyakinkan dia untuk pergi damai .Sora pergi dan Pangrupak, Sad0-Bhaya dan Tanjek-Areneng memiliki dia sebagai panduan tambah (IX 1-11)

Lawe terkejut ketika melihat mereka datang Sora, ia berhenti di toko kecil  segalanya , yang datang perintah sesuai  jangkauannya, dan memintanya untuk membunuh Sora, sekarang jadi jauh telah datang dengan dia. Sora tidak diinginkan, Lawe mendesak untuk memikirkan masa lalu, banyak nikmat yang ia telah terima dari  Pangeran dan menyuruhnya diam-diam ke Tuban dan menyampaikan  kasus kepada ayahnya untuk dimaklumi .Akhirnya ia berhasil MENGERAKAN Lawe

Sebuah selingan lucu, sebuah sce’ne, yang akan berada dalam lakon banolan. Parangpak yang pertama yang membual telah kepahlawanan nya, haus, percakapan antara Sora dan Lawe bukan hanya sekitar hal yang  menonton, ketika Lawe   bertanya secara sakarstik , apakah ia bisa dikirim keluar untuk membunuh dia, dan dia uitnoodigde itu semakin dekat untuk memulihkan,Bahkan  dia tak menjawab karena hatinya kering dan  tenggelam dalam sepatu dan haus ,  bahkan Tanjek_Areneng  berkata padanya  ,apa yang dia harus  lakukaN.

LAWE  MENINGGALKAN   KRATON, HATINYA TAKUT ATAS  ANCAMAN BESAR DAN BANYAK DIANGGAP TERSENTUH BAHWA IA TELAH MEMILIH  , karena akibat buruk tidak terhindarkan.

Alarm dipukuli tetapi kuta dan pasukan yang dipanggil untuk pergi Tuban .Tosan, Kidang-Galatik, Siddhi, Cek Muringang dan Kala-Bang-BERGABUNG DENGAN LAWE, selain Mbang  seluruh PENJURU UTARA  Lor (XI 11. – 36)

Ketika rumor menyebar dengan sendirinya di  Tuban, sampai ke Lawe bahwa  Adhikara (Wiraraja) tegenmoet. Segera ia melihat bahwa sesuatu yang salah pada anaknya, dan bertanya tentang alasan van.Toen segalanya ada Lawe dia telah mengatakan kepadanya anak hij.Zijn lebih diam adalah sayang kepada raja, tetapi ia memiliki mata terbuka untuk kesulitan yang sekarang ditunggu Lawe, dan menyarankan dia untuk memilih untuk tidak bertindak sembarangan dan zig mematuhi nya kewajiban sebagai warga negara, ada hukuman berat pengkhianatan di akhirat dan di kelahiran Weser. Lawe merasa bahwa ayahnya benar, tapi harga dirinya dicegah dia sekarang untuk mundur dan menghadapi ayahnya, onbetemelijk untuk pahlawan adalah untuk berangkat, ketika bahaya menjulang Ia pergi. bagi dia untuk reputasinya , bahwa tujuannya ialah  ia dan Sora adalah  pahlawan paling berani di daerah Majapahit .Bahkan  tingginya  tidak seperti sekarang dengan  perbuatan heroik atau hak untuk mengurangi pangeran, ia hanya ingin mengorbankan hidupnya dalam masa keberadaannya posisi untuk mempertahankan bahwa ia had. ayahnya , yang melihat nutttelooze lebih lanjut berpendapat, Lawe kini telah lebih jauh ke depan, tetapi pergi, meskipun ia menyesal bahwa anaknya memperlakukan sarannya seperti  pukulan  angin saja (IX, 36-54)

Serunya Lawe bersama-sama   laki-laki asli : tapi mantri nya dipura, Garangang dan Tambak-Wisti (T_Bhaya) datang dari akuwu dan mantri’s Tuban ; Dhemang WiraPramoda, Tumengung Wyaghranggarit, Gelap_Angampar, Prabhongcara nghabehi itu, Jaga Rudi (t) Tameng-Gita, Wira-Prabhongcara, Anapak-Bhaya, Sawung-Indra, Salam Dhemang WiraPrahara, rangga Suranggana, Jaran-Pikatan, rangga Dadali kanuruhan itu, Tumenggung Katiga-Barat, Gereh-Kasapta, rangga Sapu-Jagat, Tumenggung Puspalaya, Dhemang Wulung-Tikus, dan Lang Lang-Bhuwana. Mereka semua berjanji dengan akan setia bahkan sampai mati , dan keinginan umum adalah bahwa pasukan Nambi dari Majapahit bisa aanvoren, karena dengan begitu ia akan lusten.Nadat Lawe ketentuan dispenser biasa (pakaian) diadakan, ia kembali ke rumah yang dibutuhkan untuk mempersiapkan diri untuk pergi untuk mengambil permusuhan yang diharapkan (IX,54-70)

 

Pada Tambak-Beras, di tepi timur sungai untuk secara kuantitatif antara antara pasukan Nambi Majapahit dan pendukung Lawe. Tuban mereka harus mencapai sungai, tapi tidak bisa karena hanya datang banjir was.Zoo bahwa Nambi yang mengejar mereka dengan force majeure besar, menyalip dan menyerang mereka di sana. Dalam pertempuran, yang mengikuti dan yang hasilnya tidak memiliki pilihan lain dari penghancuran pengikut Laqwe, jatuh ke sisi Medang Majapahit, sementara kelompok lain Siddhi dan kitosan tewas, Kala Bang Muringang luka parah melarikan diri dan dengan demikian hanya Kidang-Gelatik overbleef.Toen dari semua pihak ke sudut dan dengan lengan yang patah, oleh Jaran-wahan akan diserang, Nambi mengambil kembali ini dan meminta kehidupan mereka dan menawarkan pengiriman ke. Jaran-wahan menyarankan bahwa satu Gelatik akan memberikan kesempatan untuk menunjukkan bahwa ia tulus dipercaya oleh dia untuk memberikan kontribusi dua sahabat terluka Kelabang pistol dan pergi membunuh Muringang. Memang Gelatik Nambi memberi perintah itu dan Gelatik menerima mereka. Dia pergi ke dua sahabat, kelelahan dan pendarahan pada batu itu, bersandar pohon panda, dikelilingi oleh pasukan mereka, yang terluka Ketika mereka datang konigde Gelatik mereka, bahwa ia keinginan untuk pemeliharaan diri telah dilakukan mereka dooden.Kelabang Muringang dan dia berpikir dengan baik, pedang mereka menyerah dan membiarkan diri mereka dengan laki-laki dooden.Hun kelambanan sempurna melarikan diri di Tuban dan berenang menyeberangi sungai tenggelam banyak. Pasukan Majapahit itu, saat matahari terbenam ketika pasang timbul, tanpa kesulitan untuk menyeberangi sungai (IX ,70-91)

Keesokan paginya adalah Tuban diketahui bahwa teman-teman  Lawe dari Majapahi berada  di Tambak-Beras (di sini Wosi T) sudah ketinggalan jaman dan dibunuh, dan bahwa musuh menyeberangi sungai itu. Garangangan Tambak dan pergi Bhaya-menyampaikan pesan ke Lawe, yang kemudian memerintahkan semua siap untuk keluar (IX.101-104)

 

ZANG X

Lawe HERSELF SAYING GOODBYE TO HIS TWO WIFES, MRTARAGA (AMRTARAGA AMPRTAWATI) AND TIRTHAWATI, AND FOR GOOD.

In sinoms is now told of the despair and the wails of women and of Lawe’s attempts to appease them to sterken.Mrtaraga begged him not to leave anyway, because she had that night get  a dream. They both were in her dream Lawe went into the garden to pick flowers and had picked the flowers in a kortje done. Suddenly there was a crow perched on, the kortje had fallen, the flowers were fallen  and consumed to ashes. Lawe now knew that his death was inevitable. Nevertheless he was not influenced by the dream, nor its subsequent lamentations. Finally, let the women out Lawe calm, they were reconciled to her fate and decided Lawe, he could die in the death zollegen follow. Lawe then went to toilet, and when he had finished, he took leave of his wives and ordered his son-Kuda Afijampyani, Dena rmen​​, now his father would forever be left in her love. The boy began to huit, when he saw his mother so sad, when a IFIA Tirthawati to order him to the palace of his grandfather to bring. Father, so are soothed the boy, his appearance make him the king of Majapahit, when he returned, he would bring him a little golden carriage, drawn by the Kuda Sembrani, the flying horse. So let it kindf to spawn, and Ina took him away. For the last time exchanged Lawe and women can Sirihpruim. Repeatedly he kissed heathen. Then he went away, slowly and conspicuously always looking back, decayed with compassion at the sight of his wives and burdened by love (X 0.1 to 31)

VERSI INDONESIA

Lawe SENDIRI PERIBAHASA GOODBYE ATAS DUA ISTERINYA, MRTARAGA (AMRTARAGA AMPRTAWATI) DAN TIRTHAWATI, DAN UNTUK BAIK.

Dalam sinomstropen sekarang menceritakan keputusasaan dan meraung perempuan dan upaya Lawe untuk menenangkan mereka untuk sterken.Mrtaraga memohon tidak meninggalkan pula, karena dia punya mimpi  malam. Mereka berdua dalam mimpinya Lawe pergi ke taman untuk memetik bunga dan telah memilih bunga dalam kortje dilakukan. Tiba-tiba ada burung gagak bertengger dan  kortje telah jatuh, bunga-bunga itu juga jatuh  dan dikonsumsi untuk abu. Lawe sekarang tahu bahwa kematiannya tak terhindarkan. Namun demikian ia tidak dipengaruhi oleh mimpi itu, atau keluhan berikutnya. Akhirnya, membiarkan wanita keluar tenang Lawe, mereka telah dirujuk ke nasib dan memutuskan Lawe, ia bisa mati dalam kematian zollegen ikuti. Lawe kemudian pergi ke toilet, dan ketika dia telah selesai, ia meninggalkan istri-istrinya dan memerintahkan anak-Kuda nya Afijampyani,  ​​Dena, sekarang ayahnya selamanya akan tertinggal di mencintainya. Anak itu mulai huit, ketika ia melihat ibunya begitu sedih, ketika Tirthawati IFIA untuk memesan dia ke istana kakeknya untuk membawa. Bapa, begitu juga ditenangkan anak itu, penampilannya membuat dia raja Majapahit, ketika ia kembali, ia akan membawa dia  emas kereta yang kecil , ditarik oleh Kuda Sembrani, kuda terbang. Jadi biarkan  untuk bertelur, dan Ina membawanya pergi. Untuk terakhir kalinya ditukar Lawe dan perempuan dapat Sirihpruim. Berulang kali dia mencium kafir. Kemudian ia pergi, perlahan dan mencolok selalu melihat ke belakang, dan membusuk dengan belas kasihan saat melihat istri-istrinya  dibebani oleh kasih (X ,1-31)

 

ZANG XI.

De talrijke tweegevechten, die de tekst uitvoerig vermeldt, kunnen we hier overslaan. Lawe reed vechtend over het slagveld rond zijn paard Nilambara. Toen de koning hem daar zag, week zijn toorn en werd hij neerslachtig , daar hij bedacht, welk zwaar verlies Majapahit zou lijden door Lawe’s dood; dam zou ook hem hel leven niets meer waard zijn. Niettemin gaf hij Sora verlof, op diens verzoek, om Lawe te bestrijden. Sora organiseerde den strijd aldus; Kebo Anabrang in het Oosten,Gagak Carkara in het Westen en Mayang Mekar in het Noorden. De beslissende strijd werd gestreden tusschen Lawe en K_Anabrang. Lang streden ze met elkaar. een oogenblik was het, alsof K_Anabrang het verliezen zou; zijn paard werd onder hem gedood en hij viel op den grond.Tevergeefs probeerde hij Lawe’s paard te krissen en Lawe zelf voordeel geen goed gebruik,want ze raakten toen weer een poosje van elkaar gescheiden. Voor den tweeden keer ontmoetten ze elkaar aan den oever van de rivier.K_Anabrang stond in het water en verfrischte zich na de hitte van den strijd. Zonder zich te bedenken sprong Lawe ook in het water zijn tegenstander daar te bestrijden.Eerst wist Lawe K_Anabrang onder water te duwen,maar deze kon ten slotte weer overeind komen en doodde Lawe’s paard.Lawe sprong op een rots en vocht in het water staande verder.Maar in dezen waterstrijd was K-Anabrang de meerdere en na veel moeite wist hij Lawe te dooden.Op dat oogenblik kwan Sora aanrijden,en toen hij zag, wat er gebeurd was,doodle hij op zijn beurt K_Anabrang, meegesleept door zijn toorn(XI,170-234)

Their commander with spiritual passion and with various expressions of militancy. Lawe set them up in the battle “with gapendem crocodile jaws. ” At the moment of departure came one of Lawe’s fathers, kyayi Ge’ng Palandongan ing, another scrub trying to move him from his intention to abandon, but Lawe stuck to his decision. Soon after leaving they met the Majapahit troops, a wild fight broke out, which many dead vielen.Het climax of the battle he was fighting between Lawe, seated on his stridros Megha-Lamat, and Nambi, Nambi which conquered and put to flight werd.Toen were hunted Majapahittters defeated and chased back across the river, where many tengelam(verdronken).Lawe she would have gone Tambak Be’ras-chase, but his comrades ontrieden him because he would be in hostile territory, and moreover Not all troops Mjapahitsche hatched waren.Lawe concurred. When night fell and the fight moost provisionally discontinued (XI 0.1-67)

Told then that the next morning in Majapahit audience was. Had just Sora reported that the troops a victory had to Tambak-Osi (T. Wosi, T_beras), the river had gone and at that moment might Tuban already reach had when Hangsa Terik bin nine was worn and the unfavorable state of unreported . The king was angry and wanted to raise them immediately Tuban vermoesten, but Sora and Ke’bo Anabrang allowed to advise it on the ground that the troops were too tired. The king vowed that if Lawe was not slain, himself a jungle of Majapahit would maken.Daarop he sent Kalangerak, Setan Kobar, Butangasag Juru_Ptakoca go  and the fleeing troops back to collect for the state to take in information and win for the enemy. With 800 men they went to Majapahit  road.Intusschen were provisions for a second campaign. With 10,000 men marched on the king himself. When they arrived on the plain Wirakrama waren.Their  reported that a large part of the Majapahit troops first expedition was still found across various villages, where they had fled, and the Tuba troops were ready to resume the struggle (XI 0.67 to 121)

The numerous duels, the text mentions in detail, we can skip. Lawe fighting rode his horse around on the battlefield Nilambara. When the king saw him, his wrath week and was depressed because he invented, which would suffer heavy losses Majapahit Lawe’s death, his dam would also no longer worth living hell. Nevertheless he gave Sora leave, at his request, to Lawe combat. Sora battle so organized, Kebo Anabrang in the East, Gagak Carkara Mayang each other in the West and in the North. The decisive battle was fought between Lawe and K_Anabrang. Long competed with each other. one moment it was as if K_Anabrang would lose, his horse was slain under him and he fell to the grond.Tevergeefs he tried Lawe Lawe’s horse daggers and benefit themselves not a good use, because a while back when they were separated. For the second time they met on the banks of the rivier.K_Anabrang stood in the water and refreshed after the heat of battle. Without thinking Lawe also jumped into the water as his opponent managed to bestrijden.Fisrt  Lawe K_Anabrang underwater to push, but it could finally come up again and killed Lawe’s paard.Lawe jumped on a rock and fluid in the water standing on . But in this water fight was the K-Anabrang more and after much effort he managed to Lawe dooden.Op that moment Sora kwan drove, and when he saw what had happened, he doodle K_Anabrang in turn, carried away by his anger (XI 0.170 to 234)

 

Versi Indonesia:

Daerah tropis komandan mereka disambut dengan gairah spiritual dan dengan berbagai ekspresi militansi. Lawe mengaturnya dalam pertempuran “dengan rahang buaya gapendem.” Pada saat keberangkatan datang salah satu bapak Lawe’s, kyayi Ge’ng ing Palandongan, gosok lain mencoba untuk memindahkan dia dari niatnya untuk meninggalkan, tetapi Lawe menempel keputusannya. Segera setelah meninggalkan mereka bertemu pasukan Majapahit, pertempuran pecah liar, yang banyak klimaks vielen.Het mati peperangan dia pertempuran antara Lawe, duduk di stridros nya Megha-Lamat, dan Nambi, Nambi yang menaklukkan dan dihukum penerbangan werd.Toen diburu Majapahittters dikalahkan dan mengejar kembali menyeberangi sungai, di mana banyak verdronken.Lawe dia akan pergi Tambak Be’ras-mengejar, tapi rekan-rekannya ontrieden dia karena dia akan berada di wilayah bermusuhan, dan terlebih lagi Tidak semua waren.Lawe pasukan Mjapahitsche menetas setuju. Ketika malam tiba dan memerangi moost dihentikan sementara (XI 0,1-67)

Diceritakan kemudian bahwa pagi berikutnya di penonton Majapahit. Baru saja Sora melaporkan bahwa pasukan kemenangan harus Tambak-Osi (T. Wosi, T_beras), sungai telah pergi dan pada saat yang mungkin Tuban sudah mencapai miliki ketika Hangsa bin Terik sembilan dipakai dan keadaan yang tidak menguntungkan dari tidak dilaporkan . Raja marah dan ingin membesarkan mereka segera vermoesten Tuban, namun Sora dan Ke’bo Anabrang diizinkan untuk memberikan saran itu dengan alasan bahwa pasukan terlalu lelah. Raja Lawe bersumpah bahwa jika tidak dibunuh, dirinya sebagai hutan Majapahit akan maken.Daarop dia mengirim Kalangerak, Setan Kobar, Butangasag uiy Juru_Ptakoca dan pasukan melarikan diri kembali untuk mengumpulkan bagi negara untuk menerima informasi dan menang musuh. Dengan 800 laki-laki mereka pergi ke weg.Intusschen Majapahit adalah ketentuan untuk kampanye kedua. Dengan 10.000 orang berbaris pada raja sendiri. Ketika mereka tiba di dataran Wirakrama waren.Zij melaporkan bahwa sebagian besar pasukan Majapahit ekspedisi pertama masih ditemukan di berbagai desa, di mana mereka telah melarikan diri, dan pasukan Tuban siap untuk melanjutkan perjuangan (XI,67-121)

Teks secara detail menyebutkan bahwa kita akan melalui banyak duel.  Lawe mengendarai kudanya bertempur  di medan perang Nilambara. Ketika raja melihatnya, ia  murka dan merasa tertekan karena ia ikut menciptakan Majapahit , dan Majapahit yang akan menderita kerugian besar  atas kematian  Lawe, bendungan itu akan juga tidak lagi layak hidup dalam neraka . Namun demikian ia  atas permintaan  meninggalkan Sora, untuk Lawe bertempur.

Begitu Sora mengorganisir  pertempuran , Kebo Anabrang di Timur, Gagak Carkara Mayang sama lain di Barat dan di Utara. Pertempuran yang menentukan terjadi antara Lawe dan K_Anabrang. Mereka  bersaing satu sama lain. satu saat itu seolah-olah K_Anabrang akan kehilangan, kudanya terbunuh di bawah dan dia jatuh ketanah .Tevergeefs ia mencoba belati kuda Lawe Lawe dan keuntungan sendiri bukan menggunakan baik, karena beberapa waktu lalu ketika mereka dipisahkan. Untuk kedua kalinya mereka bertemu di tepi sungai .K_Anabrang berdiri dalam air dan segar setelah panas pertempuran. Tanpa berpikir Lawe juga melompat ke dalam air sebagai lawannya berhasil bestrijden.Eerst Lawe K_Anabrang bawah air untuk mendorong, tapi akhirnya bisa datang lagi dan membunuh paard.Lawe melonjak di atas batu dan cairan dalam air berdiri Tapi dalam perang air. adalah K-Anabrang lebih dan setelah banyak usaha ia berhasil Lawe dooden.Op saat kwan Sora mengemudi, dan ketika ia melihat apa yang terjadi, ia doodle K_Anabrang pada gilirannya, pergi jauh terbawa oleh amarahnya (XI,170-234)

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ZANG XII,ZANG XIII AND ZANG  XIV ONLY FOR PREMIUMEMBER , IF YOU NEED THE COMPLETE INFORMATION PLEASE SUBSCRIBE TO BE PRMIUM MEMBER VIA COMMENT(Dr IWAN )

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BUTAK INSCRIPTION


•Mpu Prapanca have writiing in Negarakertagama book in1365 bahwa Majapahit about Majapahit from Butak Inscriptions 1294.

This inscription contains the history of how the collapse of empire and how Wijaya forming Singasari Majapahit kingdom was written in the emakai chronicle prassati 1294. This paper trays dinamakn Mount Butak charter, because it was found that name dicelah mountain, located south west of the town of Mojokerto or poor. So when the charter was written in the memories of all who suffered in the years 1292-1293 are still diinagt by sipendengar.Sebagian of the text has been copied by Dr. Brandes kedealam belands language, such as being read in the book Pararaton pages 94-100. The translation is as follows:

A. AD Year: 1294

Selamatlah! at saka tahubn 1216, in Badrapada, on five months of being down, on the day Harjang, Umanis, sjanesjcara (according to days and weeks five, six and seven) at the time Madankungan, when the stars still shining moon disebellah southeast diperumahan Rohini with the Hiang Prajapati as eplindungnya and entered the circle mandala Mahendra, when Joga Siddhi and at Weraja, protected as a protective perbulanan Jama, on the day because the named Tetila and starred in when the virgin constellations.

B. Edict PRABU

then in command of the Series went down that day the king, that is the only king who can be praised highly bersifatnkepahlawanan, king of a very noble and brave, which destroy the enemy-mus bertentara great kings, who snagat diberkatai and have the disposition, energy, kindness, smartness and a sense of responsibility, the ruler of the region Jawadiwipa, protector of all rights of good people, a derivative family which stores Sari Narasimha rights obligations of countries, son of Narasimha sebading derivatives; happy married daughter in-law because Labour and the title as king Kertarajasa Jayawardana. Titahnya Rakrian it is accepted by all three ministers of the three Katrini mahamenteri, Ino, pestle and Sirikan. Diah Palisir yang ketiga-tiganya diiringi oleh rakrian mentyeri yang mengetarkan musuh dimedan perang dan yang sangat berbakti keutamaan, bernama Paranaraja, rakrian menteri yang bertingkah laku penuh keberanian ditenagh-tengah pekerjaan perang” ae=”meteri Ino, Pamasi gift, minister zlu Diah Sinlar and emnetri zSirikan> Diah Palisir that three of them accompanied by a mengetarkan mentyeri rakrian enemy in World War I and a very filial virtue, named Paranaraja, rakrian minister who behaved courageously in the middle of  war-center jobs meteri Ino, Pamasi gift, minister zlu Diah Sinlar and menteri Sirikan Diah Palisir that three of them accompanied by a mengetarkan mentyeri rakrian enemy in World War I and a very filial virtue, named Paranaraja, rakrian minister who behaved courageously ditenagh war-center jobs , rakrian menterui mus in the region of desolation and the bersemanagt nusnatara hard, named Aria Adikara. rakrian ministers preceded by the supreme head of all the heroes who gain the trust of friends, and have compassion for all people, named Aria Wiraraja, which presumably can dianamkan Baginda Seri Maharaja Kertanegara. dstnya

ISIH Edict

The command of His Majesty Maharaja is derived for the benefit of the hovel bernua Kudadu as darma area named Kle’me, a decision which stamped king Kertarajasa Jayawardana, dibatu and in copper, that are stored by the village head Kudadu, which will define freedom Swatantra hovel continent Kudadu , therefore has dijadsikan check by Series king, together with the fields above and dibaruh, mountains and valleys, and shall cease to be part Le’me darma area, for designation Kudadu village chief, to be held down temruun until extended to the cucnya, either now or ternus again incessantly.

CAUSE ANUGRAH

As for the cause it is the behavior Kudau village headman who once gave a place to hide carefully to the Majesty the King, when he became king and still have not named Naraja sanggrawijaya, on when he was in trouble heading Kudadu. hunted by the enemy by being chased in a state like berfikut: Seri Baginda Kertanegara former Maharaja became King and meninggakan the mortal world and entered the world an immortal in sjiwabudalaya when he was attacked by a series Jayakatong king of the rings with an enemy force as a shameful thing to do and treason to friends and violate perseujuan, because the king wished XSeri undermine the bersemayan Kertanegara Tumapel.Setelah known in the state of an army bahea Series Jayakatong king had to de Jasun Wungkal, then send Sei Kertanegara Majesty Majesty (The King now) and Ardaraja against Sri Sire Jayakatong. The Ardaraja and series Majesty King-in-law both adalh Series Kertnegara king, but as became known Ardaraja is also the son of the king Jayakatong Series.

After Sri king Prabu and Ardaraja leave Tumapel and until Kedung Hug, then Sei Bagindalah the very first meeting with musuh.Tentara Seri Baginda fighting, and msusuhpun defeated and fled, with a big defeat.

After that then the army moved into the valley Seri Baginda, but there has not encountered the enemy. After that keep moving towards the West, from the valley to the bars, and the front of the king Sei meet again with some of the enemy, who withdrew without fighting back. After meliwati Trunk, lalyu Majesty came to Pulungan, the king’s army to fight anymore Series Kapulungan west and defeat the enemy, and running in a really difficult situation with the suffering losses. large. Demikinalah circumstances, when the army Seri Baginda forward again and get to Rabut nozzle, while not how long the enemy came from the west, then Sei King fought with all the power and tenataranya, the enemy fled after receiving heavy losses, and it seems as if running for ever . But in such circumstances, the state of the east Hanyiru stump melambailambaikan enemy flag, red and white flag, and when I saw the stump was then Ardaraja then holstered his gun, apply a very embarrassing and ran towards Kapulungan with malicious intent. Therefore the army musnahlah Sei king, but tetapetia Majesty the king Kertanegara series, which is why the series King lived in Rabut Carat, and after that the next go-apajeg Pamwatan northward toward the north side of Sungei.

Sei Banginda the part at that time there were about six hundred oramng. (Soul). The next day after sunrise, the enemy came following a series baginda.tentara Seri Baginda backwards to meet them and he broke away, but even so the army has been greatly reduced Seri Baginda, kiarena already there who ran to hide himself and left him, sehimngga anxiety arises without a weapon nothing. Afterwards Majesty negotiate with those who are in Him. According pedapatnya Eggplant he should go to in order to negotiate with it there akuwu., Rakrian Wuru Agraja name who was appointed by King Kertanegara Kuwu, so he was willing to assist Series Banginda gather all the people on the Northeast Terung.Semuanya agree with it, and after day night, then Sei Majesty through KUlawan anxious lest the enemy followed very much.

In KUlawan meet again with the enemy, he was chased by them, but to escape by going towards the north, so if possible will run to the Flower essence, there tetapijuga meet again with the enemy is chasing him and when it alrilah he shared with them all the existing , seceapt besarf as possible across the river moving towards north. When it multiply that sank and others were hunted by the enemy and killed with spears, and who can be helped run divorced kegelaa temapt apart. Seri Baginda who lived only a dozen people.

Seri Baginda accident is very great indeed, but when he reached the village Kududu village, the headman was received with earnest heart and feel sorry for Beals, such as providing food and beverages as well as rice, and the Seri Baginda provided a hiding place and tried to correct for king ZSeri goal is reached, so belaiau orang.apabila do not find the enemy looking for him. After that he was shown the way and diiringkan until kedaerah Apex, in order to rid themselves Sei king to the island of Madura as he wanted.

So the first time the Series was brought to the king-Kudadu in difficult circumstances, and village heads were really true force and received the king with pity Beals, and the circumstances that cause liver gratitude aksih in his soul.

Seri Baginda (now) become king, so  earth’s guardian who descended from Heaven, so therefore fitting yourmajesty  repay good and made happy the people who have done good to him.

And so on (keswatentaraan, Money Indigenous, Perwatasan Kudadu, Prohibition, Crime, Money Offering, Strengthening Keeaktian, I swear, Lost.)

 

 

Prasasti Gunung Butak

Prasasti gunung butak tahun 1294. Prasasti itu menuliskan pemberontakan Kediri melawan SingasariSaat itu Kediri mengibarkan bendera merah putih.


•Mpu Prapanca mencatat dalam kitab Negarakertagama pada tahun 1365 bahwa Majapahit adalah keraton merah putih.

prasasti ini berisi riwayat bagaimana runtuhnya kerajaan Singasari dan bagaimana Wijaya membentuk kerajaan Majapahit merupakan tulisan dalam prassati yang emakai tarikh 1294. Tulisan loyang ini dinamakn piagam Gunung Butak,karena ditemukan dicelah gunung yang bernama demikian,terletak disebelah selatan Mojokerto atau sebelah barat kota malang. Jadi piagam itu ditulis pada ketika kenang-kenangan terhadap segala yang dialami dalam tahun 1292-1293 masih diinagt oleh sipendengar.Sebagian dari tulisan itu telah disalin oleh DR Brandes kedealam bahasa belands, seperti yang dibaca dalam kitab Pararaton halaman 94-100. Terjemahannya adalah sebagai berikut:

A. Tahun Masehi : 1294

Selamatlah! pada tahubn saka 1216 ,pada bulan Badrapada ,pada tanggal lima bulan sedang turun,pada hari Harjang,Umanis,sjanesjcara(menurut pekan berhari lima,enam dan tujuh) pada waktu Madankungan,ketika bintang tetap bersinar disebellah tenggara diperumahan rembulan Rohini dengan sang Hiang Prajapati sebagai eplindungnya dan masuk lingkaran mandala Mahendra ,ketika Joga Siddhi dan pukul Weraja ,dilindungi Jama sebagi pelindung perbulanan ,pada hari karena bernama Tetila dan pada ketika rasi bertanda bintang perawan.

B.TITAH RPABU

maka pada hari itu turunlah titah Seri baginda,yaitu satu-satunya raja yang dapat dipujikan sangat bersifatnkepahlawanan ,raja yang sangat mulia dan berani, yang memusnahkan musuh-mush raja-raja bertentara besar,yang snagat diberkatai dan mempunyai tabiat ,tenaga,budi,kebagusan dan rasa tangung jawab,penguasa seluruh daerah Jawadiwipa,pelindung segala hak orang-orang baik,turunan keluarga narasinga yang menyimpan Sari hak-hak kewajiban negara,putera turunan yang sebading narasinga; menantu karena berbahagia beristeri puteri Kartanegara dan yang sebagai raja bergelar Kertarajasa Jayawardana. Titahnya itu diterima oleh Rakrian menteri yang bertiga yaitu mahamenteri bertiga Katrini, Ino ,alu dan Sirikan . meteri Ino,diah Pamasi, menteri zlu Diah Sinlar dan emnetri zSirikan >Diah Palisir yang ketiga-tiganya diiringi oleh rakrian mentyeri yang mengetarkan musuh dimedan perang dan yang sangat berbakti keutamaan, bernama Paranaraja, rakrian menteri yang bertingkah laku penuh keberanian ditenagh-tengah pekerjaan perang,rakrian menterui yang membinasakan mush di daerah nusnatara dan yang bersemanagt keras,bernama Aria Adikara. didahului oleh rakrian menteri kepala tertinggi pada segala pahlawan yang mendapatkan kepercayaan berbagai teman,serta mempunyai belas kasihan kepada segala orang,bernama Aria Wiraraja,yang kiranya dapat dianamkan Seri Baginda Maharaja Kertanegara. dstnya

ISIH TITAH

Adapun titah seri baginda Maharaja diturunkan untuk kepentingan teratak bernua Kudadu yang menjadi sebagai daerah darma bernama Kle’me,berupa keputusan raja yang dibubuhi cap Kertarajasa Jayawardana, dibatu dan di tembaga, supaya disimpan oleh kepala desa Kudadu,yang akan menetapkan kebebasan Swatantra teratak benua Kudadu, oleh karena telah dijadsikan periksa oleh Seri baginda,bersama-sama dengan ladang diatas  dan dibaruh,gunung dan lembah, dan harus berhenti menjadi bagian daerah  darma Le’me, bagi peruntukan kepala desa Kudadu, yang akan dimiliki turun temruun sampai keanak-cucnya,baik kini ataupun ternus menerus tak putus-putusnya.

SEBAB ANUGRAH

Adapun yang menyebabkan itu ialah tingkah laku lurah desa Kudau yang dahulu memberi tempat bersembunyi dengan hati-hati kepada Seri Baginda Sang Prabu,ketika beliau belum menjadi raja dan masih bernama Naraja sanggrawijaya,pada ketika beliau dalam kesusahan menuju  Kudadu. diburu oleh musuh dengan dikejar-kejar dalam keadaan seperti berfikut : Seri Baginda Maharaja Kertanegara yang dahulu menjadi Prabu dan meninggakan dunia yang fana dan memasuki dunia yang baka di sjiwabudalaya ketika diserang oleh Seri baginda Jayakatong dari gelang-gelang dengan berlaku sebagai musuh mengerjakan benda yang memalukan serta berkhianat kepada teman dan melanggar perseujuan ,karena berkeinginan meruntuhkan XSeri baginda Kertanegara yang bersemayan didalam negara Tumapel.Setelah diketahui bahea sepasukan tentara Seri baginda Jayakatong sudah sampai de Jasun Wungkal, lalu Seri Baginda Kertanegara mengirimkan Sei Baginda(Sang Prabu sekarang) dan Ardaraja melawan Sri Baginda Jayakatong. Adapun Ardaraja dan seri Baginda Sang Prabu keduanya adalh mantu Seri baginda Kertnegara,tetapi seperti diketahui orang Ardaraja adalah pula putera Seri baginda Jayakatong.

Setelah Sri baginda Prabu dan Ardaraja meninggalkan Tumapel dan sampai Kedung Peluk, maka Sei Bagindalah yang mula-mula sekali bertemu dengan musuh.Tentara Seri Baginda berkelahi,dan msusuhpun kalah dan melarikan diri , dengan menderita kekalahan besar.

Sesudah itu lalu tentara Seri Baginda bergerak ke lembah, tetapi disana tidak ditemui musuh. Setelah itu terus bergerak kearah Barat ,dari lembah menuju Batang, dan bagian depan Sei baginda bertemu lagi dengan beberapa musuh, yang menarik diri mundur tanpa berkelahi. Setelah meliwati Batang,lalyu Seri Baginda sampailah ke Pulungan, maka tentara Seri baginda bertempur lagi disebelah barat Kapulungan dan musuh menderita kekalahan , dan berlari-lari dalam keadaan susah benar dengan menderita kerugian. besar. Demikinalah keadaannya, ketika tentara Seri Baginda maju lagi dan sampai ke Rabut Curat, sedangkan tak berapa lamanya datanglah musuh dari arah barat, maka Sei Baginda berperang dengan segala tenaga dan tenataranya, musuh lari setelah mendapat kerugian besar, dan rupanya seolah-olah lari untuk selamanya.Tetapi dalam keadaan demikian,keadaan sebelah timur Hanyiru tunggul bendera musuh melambailambaikan , merah dan putih benderanya, dan ketika melihat tunggul itu maka Ardaraja lalu menyarungkan senjatanya,berlaku yang sangat memalukan dan lari kearah Kapulungan dengan maksud jahat. Oleh sebab itu maka musnahlah tentara Sei baginda, tetapi Seri Baginda tetapetia kepada seri baginda Kertanegara, itulah sebabnya maka seri Baginda tinggal di Rabut Carat , dan setelah itu selanjutnya pergi keutara menuju Pamwatan-apajeg disebelah utara diseberang sungei.

Dipihak Sei Banginda pada waktu itu masih ada kira-kira enam ratus oramng.(jiwa). Keesokan harinya setelah matahari terbit, maka musuh datang menyusul seri baginda.tentara Seri Baginda menyongsong mereka dan beliau mundur memisahkan diri,tetapi walaupun begitu tentara Seri Baginda sudah sangat berkurang, kiarena sudah ada yang lari menyembunyikan diri dan meninggalkan beliau, sehimngga timbullah kecemasan tanpa senjata apa-apa. Setelah itu Seri Baginda berunding dengan mereka yang ada pada Beliau. Menurut pedapatnya beliau harus  pergi ke Terung supaya berunding dengan Akuwu disana itu.,rakrian Wuru Agraja namanya yang diangkat menjadi Kuwu oleh Prabu Kertanegara, supaya ia bersedia membantu Seri Banginda mengumpulkan segala orang-orang disebelah Timur laut Terung.Semuanya menyetujui pendapat itu,dan setelah hari malam, maka Sei Baginda melalui KUlawan cemas kalau-kalau diikuti musuh yang sangat banyak.

Di KUlawan bertemu lagi dengan musuh, beliau dikejar oleh mereka, tetapi dapat melepaskan diri dengan pergi kearah utara,supaya apabila mungkin akan lari ke Kembang sari, tetapijuga disana bertemu lagi dengan musuh yang mengejar beliau dan ketika itu alrilah beliau bersama mereka sekalian yang ada dengannya, seceapt-cepatnya menyeberang sungai besarf menuju kearah utara. Ketika itu banyaklah yang tenggelam  dan yang lainnya diburu oleh  musuh dan dibunuh dengan tombak, dan yang dapat tertolong lari bercerai-berai kegelaa temapt. Yang tinggal hanya Seri Baginda  dengan belasan orang saja.

Kecelakaan yang menimpa Seri Baginda sungguhlah sangat hebat, tetapi ketika beliau sampai ke Kelurahan desa Kududu, maka lurah itu menerima dengan sungguh-sungguh hati dan berasa beals kasihan seperti menyediakan makanan dan minuman serta nasi, dan  kepada Seri Baginda diberikan tempat bersembunyi dan berusaha benar agar tujuan ZSeri baginda tercapai ,supaya belaiau jangan ditemukan orang.apabila musuh mencarinya. Setelah itu beliau ditunjukkan arah jalan dan diiringkan sampai kedaerah Rembang, agar Sei baginda dapat menyingkirkan diri ke pulau Madura seperti yang diinginkannya.

Demikianlah waktu dahulu Seri baginda dibawa ke-Kudadu dalam keadaan yang sukar,dan kepala desa itu berlaku sungguh-sungguh benar dan menerima raja dengan beals kasihan,dan keadaan itu menimbulkan rasa terima aksih dalam hati sanubarinya.

Sei baginda(kini) menjadi raja,jadi pelidung bumi yang turun dari Kayangan,sehingga oleh sebab itu patutlah belaiu membalas budi baik dan menyenangkan (mengirangkan) orang yang telah berbuat baik kepada beliau.

DAN SETERUSNYA (keswatentaraan,Uang Adat,Perwatasan Kudadu,Larangan,Kejahatan,Uang Persembahan,Penguatan Keeaktian,Sumpah,Hilang. )

1296.

Inscription Kertarajasa OR PENANGUNANGAN’s CHARTER 1296

FOUND THIS inscriptions DICELAH DILERENG STONE MOUNTAIN PEAK BETWEEN PENANGUNANGAN Northside GAJAGMUNGKAR WITH BE’KE’L, south MOJOKERTO, BENYAKNYA 11 pieces.

This 1296 inscription besama together with the inscription Kertarajasa 1924.1305 and others with information about the Majapahit, which among other things sebbagai follows

PRASASTI KERTARAJASA ATAU PIAGAM PENANGUNANGAN 1296

PRASATI INI DITEMUKAN DICELAH BATU DILERENG GUNUNG PENANGUNANGAN SEBELAH UTARA ANTARA PUNCAK GAJAGMUNGKAR DENGAN BE’KE’L, DISEBELAH SELATAN MOJOKERTO , BENYAKNYA 11 KEPING .

Prasasti 1296 ini besama-sama dengan prasasti Kertarajasa 1924,1305 dan lain-lainnya berisi informasi tentang Majapahit, isinya antara lain sebbagai berikut:

1.Year 1296 AD

Blessed! At saka year 1218, the month Kartika (October-November), on the day kedu moonlight, Tungle, Kaliwon, Saturday, the town brass, fixed stars are on the south, home-bulanya aArdra, divine partner, mandala, Baruna, Atiganda, Wairaja a master at buhur astrology, Kubera, because, lucky sign, the scorpion

Tahun Masehi 1296

Berbahagialah ! Pada tahun saka 1218,pada bulan Kartika (oktober-Nopember) ,pada hari kedu ketika bulan terang ,Tungle,Kaliwon,Sabtu, pekan kuningan,bintang tetap sedang disebelah selatan, rumah-bulanya aArdra,dewata mitra ,mandala,Baruna,Atiganda,pukul Wairaja yang menguasai buhur perbintangan,Kubera,karana,tanda rasi,kalajengking.

2.Lowering the Edict which Jayawardana Kertarajasa

At that time His Majesty Maharaja series decree ordering the globe reduce the power of Java correspond with the melodious name, which is the desire trees (fruiting), courage and power that no blemish fennel, which dianatara kesatriannya families and nations can be compared with the full moon surrounded by stars-the stars are not cloudy. Who became a hero in the midst of struggle, with courage to overcome the other heroes, who destroy all enemy kings of the world, such as poison sjiwa Mahadeva, which split the head of prominent people who ignored orders.

THAT CAUSE ANY ENEMY BE ENTIRELY WAN and perish, DEVELOPING HEART THAT ANY GOOD PEOPLE-GOOD, LIKE THE SUN. Which became an umbrella for the poor-poor and wise and who love the land of Java, which became rakrian minister named Abiseka Sanggrana Wijaya with the Kingdom of Sri Kertarajasa Jayawardana

Yang Menurunkan Titah Kertarajasa Jayawardana

Pada waktu itulah seri Baginda Maharaja menurunkan titah yang memerintahkan buana Jawa yang kekuasaannya berpadanan dengan namanya yang merdu, yang menjadi pohon keinginan (berbuah) , keberanian dan kekuasaan yang tidak adas cacatnya, yang dianatara keluarga dan bangsa  kesatriannya dapat dibandingkan dengan bulan purnama dikelilingi bintang-bintang dilangit yang  tidak berawan. Yang menjadi pahlawan ditengah-tengah perjuangan, dengan mengatasi keberanian pahlawan-pahlawan lainnya, yang memusnakan segala raja-raja musuh dunia, seperti racun mahadewa sjiwa , yang mengeping kepala orang-orang trekemuka yang tidak mengacuhkan perintahnya.

YANG MENYEBABKAN SEGALA MUSUH MENJADI PUCAT DAN HILANG LENYAP SELURUHNYA, YANG MENGEMBANGKAN JANTUNG SEGALA ORANG BAIK-BAIK,SEPERTI SANG MATAHARI. Yang menjadi payung bagi orang papa-miskin dan bijaksana serta yang mencintai tanah Jawa, yang menjadi rakrian menteri Sanggrana Wijaya dengan bernama Abiseka Kerajaan Sri Kertarajasa Jayawardana

3.Four Queens

He has four brothers in Queens. in decreasing order permassiusrinya he is assisted by four brothers. Altogether the princess Kertanegara, all the daughters of Sri him Kertanegara planted in Sjiwa-Huda. They are: Sri Parama Isjwari, Diah Teribuawana-Isjwari, Sri Mahadewi, Diah Dahita Nara Indera, Sri Jaya Indera goddess, Diah Prajayaparamida, King Indera Dewi Sri, Gayatri Diah.

new iformation from Prof. Dr Arlo Griffith,Ecole de Francaice D’Extreme Orient Jakarta (2011) :Malay princess Submission associated with shipping arca Amongphasa to be placed in the kingdom Singosari Dhamasraya under King Kertanegara. Later, Darah Petak  married to Raden Wiajaya plot which gave birth to the king of Majapahit Jayanegara as a substitute Raden wiajaya

Empat Permaisuri

Beliau mempunyai empat bersaudara  sebagai  Permaisuri. dalam menurunkan perintah beliau dibantu oleh permassiusrinya empat bersaudara. Seluruhnya para puteri Kertanegara, yang semuanya para puteri Sri baginda Kertanegara yang ditanam ditempat Sjiwa-Huda. Mereka itu ialah : Sri Parama Isjwari, Diah Teribuawana-Isjwari, Sri Mahadewi,Diah Nara Indera Dahita, Sri Jaya Indera dewi , Diah Prajayaparamida, Sri Raja Indera Dewi, Diah Gayatri.

4.CROWN SON(PRINCE) Jayanegara

Malay princess Submission associated with shipping arca Amongphasa to be placed in the kingdom Singosari Dhamasraya under King Kertanegara. Later, Darah Petak  married to Raden Wiajaya plot which gave birth to the king of Majapahit Jayanegara as a substitute Raden wiajaya (Kompas, 1 June 2011, testimony of Prof. Dr. Arlo Griffiths from Ecole D’Extreme-Orient Franaise representative Jakarta)please compare the different with the Penangungan with inscription below:

He was followed by her Son of the empress, the king of Sri Parama Isjwari( this qoeen may be same with Dara Petak princess from Dhamasraya-Dr Iwan ) young cadet to have signs of a good body, the young queen as king Kertanegara Sri grandchildren, great-grandson both young queen-derived Jaya Sri Wisnuwardana which has brought strength since birth and that does not exist disability, and can be compared with a thousand rays of light the new rising sun, which has boosted the queen by the name Abiseka Daha land as Queen of the Kingdom of the Young by the name of His Majesty Jayanegara.

PUTERA MAHKOTA JAYANEGARA

Penyerahan putri Melayu terkait dengan pengiriman arca Amongphasa untuk ditempatkan di Dhamasraya dari kerajaan singosari dibawah Raja Kertanegara. Kelak , dara petak menikah dengan Raden Wiajaya yang kemudian melahirkan Jayanegara sebagai raja Majapahit penganti Raden wiajaya(Kompas,1 juni 2011,keterangan Prof Dr Arlo Griffiths dari Ecole Franaise D’extre Orien perwakilan Jakarta)

Beliau diikuti oleh Puteranya dari permaisuri Sri Parama Isjwari (sesuai penemuan Prof.Dr Arlo, 2011, permaisuri ini sma dengan Dara Petak,putri dari Damasraya)yaitu raja muda teruna dengan memiliki tanda-tanda badan yang baik,ratu muda sebagai cucu Sri baginda Kertanegara, ratu muda cicit baik turunan Jaya-Sri Wisnuwardana yang memiliki kekuatan yang dibawanya sejak lahir dan yang tidak ada cacatnya, dan dapat dibandingkan dengan seribu sinar cahaya Matahari yang baru terbit, yang telah dikuatkan menjadi ratu tanah Daha dengan nama Abiseka Kerajaan sebagai Ratu Muda dengan nama Sri Baginda Jayanegara.

5.Kertarajasa

Maharajapun King, a knight this part to Dewaan down from heaven in the form of the king’s son with signs of a good torso. Convincing proof that it is, that he has the nature of courage, the creator of truth, gentle, good tempered, sharp-witted, friend of man, gallant officer in perjuanagn, he has thousands of followers dang good soldier, he has the wealth, particularly gold, all of it is nature which states that he is the god of Human Regulated.

and then he experienced as a protection of life, kindness of the late Sri maharajah Kertanegara, namely that her name Sanggerama wijaya insightful as Diamond manikam.

The events that he destroy the enemy in the fight is because it is caused by the late Sri Kertanegara, because he was not such a boon, a King of the Almighty and Supreme Isjwara of all other kings, not just the only controlled the island of Java, but also throughout the archipelago will not give effect anything. The reason is that he is the Queen (King) of the Kings in Java and later also King of the archipelago.

At one time Sri Kertarajasa go kedaerah wicked lie criminals who defected to the late Sri Kertanegara and Panji PatiPati inevitably miss too, after Sri Kertarajasa get there, then the evident force of nature deity Sri Baginda, mkaa msusuhpun dead scared and shocked and helpless again. Sehelia menjatukhan meraka no hair on the side of Sri Kertarajasa, musuhpun been destroyed, the soldiers were killed, captured his queen, pulled his wife and children deprived of their possessions.

The enemy was wiped out, until no trace again, destroyed to ashes, there was no difference sunguhlah his actions with deeds young Krishna who killed the King Kangsa.

Similarly, the young cadet the king’s son was picking winning preformance struggle, when he reached the point, he is crowned king, wearing royal ornaments, and sitting upon the throne of gold and jewel encrusted throne. It was then that he began to become King (king), he was assisted by his own power. All the people say, that he made himself King (king).

As he was human egala Bagis grieve by wicked wicked adalag as if the water-life, obtained because the ocean is stirred by the mountain Mandara, therefore it so happens, then people feel really glad to be his people, with joy and open the  proud heart king Maharaja sri, Shebaniah is because once covered entirely by his wicked wicked. Therefore His Majesty Maharaja remain that way, then he is like  new sun rising and develop all the flowers, which dampened by the dew of Kembang island, filled with puspa (flower) various kinds. this is how he opened the hearts of the people and it is fun of all the situation  to the  people for being of his men.

KERTARAJASA

Sri Baginda Maharajapun , seorang satria bagaian ke Dewaan turun dari surga berbentuk putra raja dengan tanda-tanda batang tubuh yang baik. Tanda bukti yang meyakinkan hal itu ialah, bahwa beliau mempunyai sifat keteguhan hati, pencipta kebenaran, lemah lembut, berwatak baik, berotak tajam, teman manusia, gagah perwira dalam perjuangan, beliau mempunyai beribu-ribu prajurit dang pengikut yang baik, beliau mempunyai kekayaan, terutama sekali emas, semuanya itu ialah sifat yang menyatakan beliau itu adalah Dewa Berbadan Manusia.

dan selanjutnya beliau mengalami  sebagai perlidungan kehidupan ,kebaikan hati almarhum Sri maharaja Kertanegara, yaitu namanya Sanggerama wijaya yang baginya dipandang berarti sebagai Intan manikam.

Peristiwa bahwa ia memusnahkan musuh dalam perjuangan adalah karena disebabkan oleh almarhum Sri kertanegara, karena bukanlah anugerah seorang seperti beliau , seorang Prabu yang Mahakuasa dan Maha Isjwara dari segala raja-raja lain, tidaklah saja yang hanya menguasai pulau Jawa, melainkan juga seluruh Nusantara tidak akan memberi akibat apa-apa. Sebabnya ialah bahwa beliau adalah Ratu(raja) dari segala Raja di pulau Jawa dan selanjutnya juga Raja Nusantara.

Pada suatu kali Sri Kertarajasa pergi kedaerah orang penjahat dusta durjana yang berkhianat kepada almarhum Sri Kertanegara dan Panji Patipati tak urung ketinggalan pula, setelah Sri Kertarajasa sampai kesana, maka terbuktilah berlakunya sifat-sifat kedewaan Sri Baginda, maka musuhpun mati ketakutan dan terkejut serta tak berdaya lagi. Meraka tak menjatuhkan sehelia rambutpun pada pihak Sri kertarajasa, musuhpun habis dimusnahkan, para prajurit tewas, ratunya ditawan,anak-isterinya ditarik dan harta bendanya dirampas.

Musuh disapu bersih, sampai tak bersisa lagi, hancur lebur menjadi abu, sunguhlah tak ada beda perbuatannya dengan perbuatan pemuda Krisna yang membunuh sang Prabu Kangsa.

Demikian pula putera raja yang muda teruna itu memetik kemenangan dalm perjuangan, Ketika ia mencapai maksudnya, maka ia dinobatkan  menjadi raja,memakai hiasan kerajaan,serta duduk diatas tahta singasana bertatahkan emas dan permata. Pada waktu itulah ia mulai menjadi Prabu(raja) ,ia dibantu oleh tenaga sendiri. Seluruh rakyat mengatakan, bahwa ia mengangkat dirinya menjadi Prabu(raja).

Adapun ia itu bagis egala manusia yang bersedih hati oleh orang jahat durjana adalag seolah-olah sang air-hidup ,didapat karena lautan diaduk dengan gunung Mandara, Oleh karena hal itu sedemikian jadinya,maka rakyat berasa bersenang hati benar menjadi anak buahnya, dengan gembira dan bangga terbulah hati sri baginda Maharaja, sebanya ialah karena dahulu hatinya tertutup seluruhnya oleh orang jahat durjana. Oleh karena itu Sri Baginda Maharaja  tetap demikian itu,maka ia adalhs eperti matahari yang baru terbit dan mengembangkan segala bunga, yang dibasahi oleh embun pemberian dipulau  Kembang, penuh dengan puspa (bunga) berbagai ragam. demikianlah caranya ia membuka hati sanubari selruh rakyat dan kleadaan itu menyenangkan(mengirangkan) rakyat karena menjadi anak buahnya.

1309

1.Wijaya himself died in AD 1309.

Wijaya  Meninggal pada tahun 1309 AD.

Please read the next chapter :” The Glory Of Majapahit Kingdom” as the second part of The Majapahit Kingdom during War and Peace.

the end @ copyright Dr Iwan suwandy 2011

 

 

 

The Driwan’s  Cybermuseum

 

(Museum Duniamaya Dr Iwan)

 

Showroom :

 

Dr Iwan  Book Cybermuseum

The Majapahit Java Kingdom During War And Peace( MAJAPAHIT MASA PERANG DAN DAMAI) 1293-1525

Based on

Dr Iwan Rare Old Books Collections

 

Edited By

 

Dr Iwan Suwandy

Limited Private Publication

special for premium member hhtp://www.Driwancybermuseum.wordpress.com copyright @ Dr iwan suwandy 2011

___________________________________________

TABLE OF CONTENT

 

1.Preface(Kata Pengantar)

2.The Rise of Madjapahit war 1293-1309(Perang Pada saat Majapahit Timbul)

3.The Golden Age of Madjapahit  War(Perang saat Masa Jayanya  Majapahit)Timbul 1309-1389

4.The Declining Of Madjapahit War(Perang Pada Saat Mundurnya Kerajaan Majapahit) 1389-1476

5.The Setting Of Madjapahit War  (Perang Saat Kehancuran Majapahit )1478-1525

 

 

 

 

 

 

Sumatra and the Malay peninsula,

13th century

Kertanegara appears to have attacked Jambi in 1275,

and his quarrel with Kublai Khan a few years later was partly over who was to receive tribute from Palembang.

On the Malay Peninsula, too, numerous small states emerged, notably Kedah, which had had a long history as one of Srivijaya’s less tractable vassals. The most northerly of the peninsular states, Tambralinga and Langkasuka, however, found themselves under increasing pressure in this era from the Thai state of Sukhotai and its successor Ayutthaya. There is even some evidence of a seaborne raid on Jambi by forces from Ayutthaya at the end of the 13th century.

The civil war in Java which ended Kertanegara’s rule, and the Mongol invasion which followed, ended Javanese intervention in Sumatra for some decades. By the middle of the 14th century, however, the Javanese empire of Majapahit claimed suzerainty over the whole of Sumatra and over the peninsula as far north as Langkasuka. It is unlikely that this suzerainty translated anywhere into direct rule from Java, but local Sumatran courts, especially in the southern half of the island, certainly paid homage to Majapahit and modelled the ceremony and culture in their own courts on the greater splendour of the Javanese capital.

Majapahit’s most important rival for influence in Sumatra may have been the Minangkabau kingdom, which evidently included Jambi and other east-coast ports in its sphere of influence in the middle of the century. Minangkabau itself, however, was claimed by Majapahit as a vassal and its greatest ruler, Adityavarman, may have been part-Javanese.

In about 1377, the ruler of Jambi apparently asserted his independence from Java and sought formal investiture by the Chinese emperor. Majapahit reacted brutally: the envoys sent from China to conduct the ceremony were waylaid and killed, and Javanese forces attacked and sacked Jambi itself. Palembang suffered a similar fate about a decade later. Believing that the death of the Majapahit king Hayam Wuruk gave an opportunity for greater independence, the ruler of Palembang repudiated Javanese domination in 1389. In retaliation his city was destroyed, and the administration of what remained came into the hands of local Chinese merchants.

 

The 14th century

also witnessed the rise of a Hindu kingdom in East Java, Majapahit. Majapahit Patih between the years 1331 to 1364,

Gajah Mada managed to obtain power over the territory that is now mostly Indonesia and almost all the Malay Peninsula. The legacy of the Gajah Mada, including codification of law and in Javanese culture, as seen in the epic Rama

_

THE MAJAPAHIT HISTORY COLLECTIONS

PART III:

“The Golden Age Of Majapahit Kingdom”

 

Created By

Dr Iwan Suwandy ,MHA

Private Limirted  E-Book In Cd Rom edition

Special for Sebior Collectors

Copyright @ 2013

 

 

 

Table Of content

1.King Jaya negara

 

2.Queen Tribhuwana Wijaya Tungga Dewi(1325-1351)

 

3. King Hayam Wuruk with Patih Gajamada

4, King Brawijaya

____________________________________________

1.King Jaya negara

The Glory of Majapahit

Prof. Dr. Slamet Muljana said, “At the essence, the glorious history of Majapahit is the story of the life of Maha Patih Gajah Mada.” The glory of Majapahit dissipated after the reign of Hayam Wuruk. Hence, this part of the history of Majapahit revolves around the reign of Jayanegara, where Gajah Mada gained prominence, to the reign of Hayam Wuruk.

Jayanegara

Raden Wijaya married the four daughters of Kertanegara. The wives are Tribhuaneswari, Narendraduhita, Pradnya Paramita, and Dya Dewi Gayatri. The most known among them is Rajapatni Gayatri, who had two daughters, Sri Gitarja (or Tribuwanatunggadewi) who became bhre Kahuripan (ruler of Kahuripan district) and Dyah Wiyat (or Rajadewi Maharajasa) who became bhre Daha (ruler of Daha district).

A source said that there was a historic prophecy that said that the kings of Java shall come from Gayatri. However the reality was Raden Wijaya appointed Jayanegara as his heir, who though was the only son of Raden Wijaya but was not the son of Raden Wijaya’s first queen. Jayanegara himself had a child name of Kala Gemet, which means “weak villain.” Jayanegara took the throne with the name Abhiseka Wiralandagopala in the year AD 1309.

Jayanegara was the son of Putri Negeri Seberang (Princess from the Country Across the Sea) who came from the Malay-Jambi Kingdom, Dharmasraya, in Sawahlunto. It was said that when the army of Raden Wijaya went to Negeri Seberang (either for colonization or mere visit), they brought home precious goods and two sister princesses, who were Dara Jingga and Dara Petak. Dara Jingga was married to a high official of Majapahit. Their son, Adityawarman, was Majapahit general and who was also to become King of Melayu (which seems to be under the ruling of Majapahit too).

Dara Petak herself was married by Raden Wijaya. In Majapahit, Dara Petak was known by the name Indreswari. Dara Petak bore Raden Wijaya a son, Raden Kala Gemet. Perhaps because she was the only wives of Raden Wijaya to bear him son, Dara Petak was made Sthri Tinuheng Pura, which means “wife that was made senior in pura (palace)”, or in the other words, she was made the Queen of the palace, although she was actually the fifth wife of Raden Wijaya.

When Jayanegara ruled, Gajah Mada was only a bekel, which is a low-ranked soldier under a senopati. However, he had been entrusted with leading the Bhayangkara squad, which was the last line of defense in protecting the royal family. During his reign, Jayanegara faced several rebellions, but the most famous one was the rebellion by Rakrian Kuti, which took place in Saka Year 1241 or AD 1319; this event was also one that soared Gajah Mada’s name.

The following was the information gotten from the novel Gajah Mada by Langit Kresna Hariadi. Though this is a history novel and has a lot of fiction, it has reliable information that was based on historic facts or Langit’s own research.

It was said that a king granted Anugerah Winehsuka to those who had high loyalty and service to the king. These people were called Rakrian Dharmaputra Winehsuka. In the novel Gajah Mada, it was said that during Jayanegara’s reign, there were several rakrian, which were Ra Kuti, Ra Tanca, Ra Pangsa, Ra Banyak, Ra Wedeng, Ra Yuyu, and Ra Semi. There were also three main squads, which were Jalapati, Jalayuda, and Jala Rananggara; however, none of the rakrians had authority over these main squads.

When Ra Kuti rebelled, Gajah Mada took the royal family to safety to Rimbi, the place where Gayatri who had become a Buddhist nun resided. Jayanegara himself fled to Bedander. Gajah Mada spread a rumor that Jayanegara had died. This, in addition to the ruthless ruling of Kuti, made the people unhappy. The throne was soon regained back by Jayanegara. Ra Kuti was killed during the rebellion. Gajah Mada, due to his great contribution, was made Patih Kahuripan or Minister of Kahuripan (later he would become Patih Kediri, and finally Maha Patih or Prime Minister). It is interesting to note that Tribuwanatunggadewi who would later become rani or queen of Majapahit was once a bhre Kahuripan.

It was said that Ra Tanca joined in the rebellion, but was forgiven. Nine years after the rebellion, Jayanegara suffered a serious boil. Ra Tanca, who was a skillful physician and a poison expert, was called to treat the king. Ra Tanca used that chance to kill Jayanegara (either by poison or by blade). Gajah Mada then killed Ra Tanca by stabbing him.

There were several theories regarding the assassination of Jayanegara. One version told that Ra Tanca murdered Jayanegara on his own initiative, either to avenge his friends who died during the rebellion, or, according to another version, to take revenge on Jayanegara for seducing Ra Tanca’s wife.

Another version said that it was Gajah Mada who ordered Ra Tanca to kill Jayanegara. One version mentioned of Gajah Mada giving that order because Jayanegara was an immoral king who wanted to marry his half-sisters, which were Sri Gitarja and Dyah Wiyat. Another legend said that Gajah Mada was vengeful because Jayanegara took Gajah Mada’s wife; this version, however, is very doubtful because there is no strong evidence, especially because it was believed that Gajah Mada had no wife.

Another theory was Jayanegara was killed to return the throne of Majapahit to the descendants of Kertanegara because the oracle was that the descendants of kings of Java shall come from Gayatri, which sadly only had daughters. Because Jayanegara had no son when he died, the throne would fall back to the descendants of Kertanegara because Gayatri then would sit on the throne.

Jayanegara was a mixed-blood son, a mix of Java and Malay (or Negeri Seberang). As such, it might be the case that the royal family did not like this. There was also a rumor that Jayanegara did not want any man to marry his half-sisters so that their husbands would not be able to claim the throne. However, this theory had never been confirmed.

Negarakertagama itself wrote a lot about Rajapatni Gayatri and portrayed her as a wise Empress Dowager. Because Negarakertagama was written under the command of Gajah Mada, it is plausible that Gajah Mada had a good relation with the Empress Dowager. As such, there is a possibility that Gajah Mada supported the descendant of Gayatri to claim the throne. However, no theory can confirm the role of Gajah Mada in the assassination of Jayanegara.

Langit Kresna Hariadi himself, in his novel Gajah Mada, theorized that Ra Tanca fell in love with Dyah Wiyat. When Jayanegara came to know about this, he mocked Ra Tanca because of his lower status than the king’s half-sister. Because of that, Ra Tanca took revenge on Jayanegara. However, whether Langit got this idea from historical facts or even legends such as Babad Tanah Jawi is unknown.

In the end, it seems which theory or version of history that one wants to believe in would depend on one’s own interpretation and analysis.

info two:

 BRAHU TEMPLE

Brahu temple is located at Bejijong village sub district of Trowulan, about one kilometer from the capital of sub district in northern. Brahu temple is made from patio. It faces to western. The map is square with size 18 x 22.5 meter and height rest about 20 meters.
Vertically, the temple building is divided into three sides. They are the leg which is the bottom side up to room and synchronized. The body side is stay above leg side that functioned as room cover and roof prop. The roof side is the top side of temple as the room cover.
Observed from its building style and profile of top side of southern side, this temple is probably a kind of Buddha religious building and established in 15 century. Others opinion predict that Brahu temple is order than others temples in Trowulan resort. Brahu temple has been renovated on 1990 and finish on 1995.

 

BAJANGRATU TEMPLE

 

It is located on Temon village sub district of Trowulan. The distance is about 72 km fromSurabayaand able to be reached by private motorcycle, car and bus. The public transportation that able to reach the resort is by ojek (public motorcycle cartage) from Trowulan crossroad wich reachable and reasonable price.

Bajang Ratu arch is likely Paduraksa (arch with roof) that has wings in right and left side, made from patio except flooring that made from stone, with height 16.1 meters, lengths 11 meters, and width 6.7 meters. The relief that cover the arch from up to bottom is likely one eye, hawk head, sun tied with dragon, scorpion head tied with lion, long ear animal. The relief with story meaning is Ramayana and Sri Tanjung relief’s which chiseled in wing side.

Bajang Ratu arch is related to Prabu Jayanegara, The Second king of Majapahit who died in single (bachelor). Thus, the real function of it is not the entrance to Majapahit empire buy to holly building, the place of Prabu Jayanegara.

versi Indonesia:

CANDI BRAHU

Candi Brahu terletak di Desa Bejijong Kecamatan Trowulan, sekitar satu kilometer dari ibukota kecamatan di utara. Candi Brahu terbuat dari teras. Ini wajah untuk barat. Peta persegi dengan ukuran 18 x 22,5 meter dan sisanya ketinggian sekitar 20 meter.
Vertikal, bangunan candi ini dibagi menjadi tiga sisi. Mereka adalah kaki yang merupakan bagian bawah ke kamar dan disinkronisasi. Sisi tubuh tetap di atas sisi kaki yang berfungsi sebagai penutup ruang dan atap penyangga. Sisi atap adalah sisi puncak candi sebagai penutup ruang.
Ditinjau dari gaya bangunan dan profil dari sisi atas sisi selatan, candi ini mungkin jenis bangunan agama Buddha dan didirikan pada abad ke-15. Lain pendapat memprediksi bahwa candi Brahu pesanan dari candi lain di resor Trowulan. Candi Brahu telah direnovasi pada tahun 1990 dan selesai pada 1995.
 
Candi Bajangratu
 
Hal ini terletak di kecamatan Temon sub desa Trowulan. Jaraknya sekitar 72 km fromSurabayaand dapat dicapai dengan kendaraan pribadi, mobil sepeda motor dan bus. Transportasi publik yang mampu mencapai resor ini dengan ojek (angkutan gerobak motor umum) dari perempatan Trowulan harga yang terjangkau yang.
Arch Bajang Ratu mungkin paduraksa (gapura dengan atap) yang memiliki sayap di kanan dan kiri, yang terbuat dari teras kecuali lantai yang terbuat dari batu, dengan ketinggian 16,1 meter, panjang 11 meter, dan lebar 6,7 meter. Relief yang mencakup lengkungan dari atas ke bawah kemungkinan satu mata, kepala elang, matahari diikat dengan naga, kalajengking kepala diikat dengan singa, binatang telinga panjang. Relief dengan makna cerita Ramayana dan relief Sri Tanjung’s yang dipahat di sisi sayap.

Bajang Ratu arch berkaitan dengan Prabu Jayanegara, Raja kedua Majapahit yang meninggal dalam satu (sarjana). Jadi, fungsi sebenarnya bukan merupakan pintu masuk ke kerajaan Majapahit membeli untuk  bangunan suci , tempat Prabu Jayanegara.

 

 

information three

It knowable that the relation of King Jayanegara and Blitar area was had a special character. That special relationship that showed at stipulating a number of ha that given to the functionaries, in respect to the faithfulness of Blitar village to the King. In this relationship event of what happened so that the King had the pleasure to give an award to Blitar village resident.

King Jayanegara is the second Majapahit King; replace his father, Kerjarajasa Jayawardhana who had died in 1309 M. In his government, there are two sources that giving different description. Both the sources are Negarakertagama that written by Prapanca and Pararaton, which are not mentioned the written name. Negarakertagama tell about a period of the government in 1309-1328 Mash. It is in ‘Pupuh’ XLVII Prapanca had described, which translation in Indonesian is: He left Jayanegara as King Wilwatikta and his sister Rajapadhi Utama. The two very beautiful females, as twin Ratih give in the eldest angel Rani in Jiwana, while the youngest Jadirani in Daha. In Saka year: To force honeymoon aspect, Lord Jayanegara leave to avoid the enemy to Lumajang. He said that Pajarakan destroyed, Nambi and the family destroyed, and the whole of public felt scare to saw His Majesty officer ship. Year Saka: circle bow the sun, he return, soon buried in gate, having symbol Wisnuparama statue. In Between Check and located Bubat is area Wisnuparama. Between Check and ‘Bubat’ straightened Wisnu area symbolize ‘Tara Inda’. In Sukalila picturesque of Buda as Amoga sidi transform.

From ‘Pupuh’ above, hence knowable that during the Jayanegara government, he could broke the rebellion of Nambi in 1361M. Further, Pararaton reported the rebellion that led by Ranggalawe, Sora and Nambi. All the rebellions earn in extinguished by the Lord. There was again a rebellion in 1316 and 1317 under Kuti and Seni leader. The rebellion made King Jayanegara run to Bedander village accompanied by Bhayangkara team under Gajah Mada led. Because the Gajah Mada tactics, Jayanegara had successfully return to the coronation. Kuti and Seni had successfully destroyed (Pararaton: 80-83). That news gave us a guide that during the Jayanegara government, there was a rebellion, but it successfully extinguished. That reality, gives a proven that Jayanegara avoid a difficult condition in his first led. This reality can give a reason, of Jayanagara was release his inscription. It cannot be questionable again; that the stipulating of this inscription in Blitar is the important event of Jayanegara wrote that inscription. It also was an important point of the declared of Blitar in Majapahit government. Moreover, that important event, based on the element of calendar in the inscription, had happened at Sunday ‘Pahing’ month of Srawana 1246 Saka, on 5 Augusts 1324M. For next period, Blitar mentioned in Negarakertagama book its relationship with the King Hayam Wuruk touring to East Java areas. Some years that was making the matter of news along the length of concerning Blitar and other places in vicinity area written in ‘Pupuh-pupuh’

versi Indonesia

Hal ini dapat diketahui bahwa hubungan Raja Jayanegara dan daerah Blitar memiliki karakter khusus. Bahwa hubungan khusus yang menunjukkan pada penetapan sejumlah ha yang diberikan kepada pejabat, berkenaan dengan kesetiaan desa Blitar kepada Raja. Dalam acara ini hubungan antara apa yang terjadi sehingga Raja merasa senang untuk memberikan penghargaan kepada penduduk desa Blitar.Jayanegara raja Majapahit kedua adalah Raja; menggantikan ayahnya, Kerjarajasa Jayawardhana yang meninggal di 1309 M. Dalam pemerintahannya, ada dua sumber yang memberikan gambaran yang berbeda. Baik sumber-sumber adalah Negarakertagama yang ditulis oleh Prapanca dan Pararaton, yang tidak menyebutkan nama yang tertulis. Negarakertagama menceritakan tentang masa pemerintah dalam Mash 1309-1328. Hal ini dalam ‘Pupuh’ XLVII Prapanca melukiskan yang terjemahan dalam bahasa Indonesia adalah: Dia meninggalkan Jayanegara sebagai Raja Wilwatikta dan adiknya Rajapadhi Utama. Dua yang betina sangat indah, seperti Ratih kembar memberi pada malaikat tertua Rani di Jiwana, sedangkan yang termuda Jadirani di Daha. Pada tahun Saka: Untuk memaksa aspek bulan madu, Tuhan Jayanegara meninggalkan untuk menghindari musuh ke Lumajang. Dia mengatakan bahwa Pajarakan hancur, Nambi dan keluarga hancur, dan seluruh masyarakat merasa ketakutan untuk melihat kapal Mulia petugas-Nya. Tahun Saka: lingkaran busur matahari, ia kembali, segera dimakamkan di pintu gerbang, memiliki simbol patung Wisnuparama. Di Antara Periksa dan Bubat terletak merupakan daerah Wisnuparama. Antara Periksa dan ‘Bubat’ diluruskan Wisnu wilayah melambangkan ‘Tara Inda’. Dalam indah Sukalila dari Buda sebagai Amoga sidi transformasi.

Dari ‘Pupuh’ di atas, maka dapat diketahui bahwa selama pemerintahan Jayanegara, ia bisa mematahkan pemberontakan Nambi pada tahun 1361M. Selanjutnya, Pararaton melaporkan pemberontakan yang dipimpin oleh Ranggalawe, Sora dan Nambi. Semua pemberontakan dapat di dipadamkan oleh Tuhan. Ada lagi pemberontakan pada 1316 dan 1317 di bawah pimpinan Kuti dan Seni. Pemberontakan itu membuat Raja Jayanegara lari ke desa Bedander didampingi oleh tim Bhayangkara di bawah pimpinan Gajah Mada. Karena taktik Gajah Mada, Jayanegara berhasil kembali ke penobatan. Kuti dan Seni telah berhasil menghancurkan (Pararaton: 80-83). berita itu memberi kami panduan bahwa selama pemerintahan Jayanegara, ada pemberontakan, tetapi berhasil dipadamkan. realitas itu, memberikan membuktikan bahwa Jayanegara menghindari kondisi sulit pertamanya memimpin. Kenyataan ini dapat memberikan alasan, dari Jayanagara adalah rilis tulisan nya. Hal ini tidak bisa diragukan lagi, bahwa penetapan prasasti di Blitar ini adalah peristiwa penting dari Jayanegara menulis prasasti itu. Hal ini juga merupakan titik penting dari menyatakan Blitar dalam pemerintahan Majapahit. Selain itu, peristiwa penting, berdasarkan unsur kalender di prasasti, yang terjadi di ‘Pahing’ Minggu bulan Srawana Saka 1246, pada tanggal 5 Agustus 1324M. Untuk periode berikutnya, Blitar disebutkan dalam buku Negarakertagama hubungannya dengan Raja Hayam Wuruk tur ke daerah Jawa Timur. Beberapa tahun yang membuat hal berita sepanjang mengenai Blitar dan tempat-tempat lain di daerah sekitar ditulis dalam ‘Pupuh-Pupuh’

 

 

2.Queen Tribhuwana Wijaya Tungga Dewi(1325-1351)

 

 

TRIBHUWANA WIJAYATUNGGADEWI (1325-1351)
 
 
Tribhuwana Wijayatunggadewi is the third ruler of Majapahit who ruled in 1328-1351. From Inscription Singasari (1351) and charter Berumbung year 1351 is unknown degree abhisekanya Sri Tribhuwanotunggadewi Maharajasa Jayawisnuwardhani.Real name Tribhuwana Wijayatunggadewi (abbreviated Tribhuwana) is Dyah Gitarja.She is the daughter of Raden Wijaya and Gayatri. Having a younger brother named Dyah Wijat and half sister named Jayanagara.Death Jayanegara cause polemics that quite complicated because he does not have offspring(Prabu Jayanegara, The Second king of Majapahit who died in single or bachelor). . According to historical records since the death of Jayanegara takes time during the year to designate who is entitled to become queen of Majapahit.In accordance with the rules of royal lineage, the right to replace Sri Jayanegara as king was his brother, one of the daughters of Sri Gitarja and Dyah Wyat. Before the option was dropped into one of them, still held power in the hands of Queen of Gayatri, the wife of the late Raden Wijaya (the first king of Majapahit). This is because of the potential conflicts that were analyzed by Gajah Mada power if appointment is done in a hurry.Gajah Mada analysis centered on the fact that Sri Jayanegara successor as king of Majapahit was a woman. Given the history, it’s really not an issue of a woman to be King. The evidence in fact is the daughter of Shima who managed to uphold the kingdom even though she is a woman. Nevertheless, Gajah Mada could not leveling between daughter Shima condition of two daughters who both have the potential to replace Sri Jayanegara as the queen of Majapahit.Coat Majapahit

Gajah Mada conclude that it does not matter as long as a woman becomes king was accompanied by a strong figure. Well, this powerful figure comes from a man who will accompany them as husbands. The royal family had chosen as a companion of the knight’s two daughters are. Sri Gitarja paired with Raden Cakradara. While Dyah Wyat paired with Raden Kudamerta. Both are the rulers of the district-level areas that became part of Majapahit. Along with the death of king Sri Jayanegara, second daughter of the kingdom is also married to her partner.And on the advice of Gajah Mada Queen Gayatri finally appointed his daughters to lead the Majapahit. Nagarakretagama According to stanza 49, Tribhuwana took the throne on the orders of his mother (Gayatri) in 1329 to replace Jayanagara who do not have offspring in 1328 were 1 year after the death of King Jayanegara. Nagarakretagama as Jayanagara inherited the throne proclaim that Gayatri, because her stepmother was the daughter Kertanagara. Given the Gayatri is the youngest daughter, the possibility that time the wives of other Raden Wijaya was dead all. Because of Gayatri has been a pastor, then his government was represented by Tribhuwanotunggadewi.According Pararaton, Jayanagara feared threatened his throne, so he forbade her siblings married. In Jayanagara reign (1309-1328) was appointed as a ruler Tribhuwana Tunggadewi subordinates in Jiwana Bhre Kahuripan title. Tribhuwana husband named Cakradhara who holds Kertawardhana Bhre Tumapel.At Charter Trowulan Year 1358 said that Kerthawardhana is a descendant of King Wisnuwardhana in Singhasari.Dari marriage was born Dyah Hayam Wuruk and Dyah Nertaja. Hayam Wuruk then appointed as Yuwaraja hold Bhre Kahuripan or Bhre Jiwana, while Dyah Nertaja as Bhre Pajang.Heritage Majapahit piggy bankPeriod Tribhuwana GovernmentName name Majapahit government officials in the reign of King Kertarajasa Age appropriate Brumbung year charter in 1329.1. Mahamentri Katrini
· Rakyan Minister Hino: Dyah Anarjaya
· Rakyan Minister Halu: Dyah Mano
· Rakyan Minister Sirikan: Dyah Lohak2. The Panca Wilwatika
· Rakyan Patih Majapahit: Pu Krewes
· Rakyan demung: Pu Tanparowang
· Rakyan Kanuruhan: Pu Blen
· Rakyan Rangga: Pu Wheel
· Rakyan Tumenggung: Pu WayuhGovernment Tribhuwana known as the expansion of Majapahit territory in all directions as the implementation Patih Palapa Oath of Gajah Mada. Year 1343 to defeat the king of Majapahit Kingdom Bedahulu (Bali) Year 1347. Adityawarman Malay descent who was sent to conquer the remnants of Sriwijaya Kingdom and the Kingdom of Malay. Adityawarman later became uparaja (king subordinates) of Majapahit in the Sumatra region. Expansion continued in the reign of Majapahit Hayam Wuruk, where the territory until it reaches Lamuri at the west end until Wanin at the east end.

In the early days of government who became governor Tribhuwana Wijayatunggadewi Arya amangkubumi is fed. In the year 1251 Saka Aryan ill fed, and felt it was no longer able to carry out duties as governor Amangku earth.Arya fed and then beg the Queen to release him from his position, but the request was rejected because it had not found the right person to replace them. Arya fed felt that the right person to replace his position as vizier Gajah Mada Amangku Earth is because of his services to King Jayanegara Services and Tribhuwana Wiojayatunggadewi coronation as Queen of Majapahit.

Arya fed then approached Gajah Mada Gajah Mada purpose but are still reluctant to accept the offer. After the end of Gajah Mada urged continued to accept the offer after the crush the rebellion in Sadeng. From these events we can know how careful Gajah Mada took his attitude towards others. Gajah Mada do not want to assume the position of others, but expect the willingness of the people who occupy these positions because it is expected that cooperation with the willingness to him by officials of the old Aryan fed will go well.Important events during the reign of Tribhuwana Wijaya Tunggadewi· Rebellion SadengIn 1331 occurred the rebellion in the region Sadeng and Keta. Gajah Mada has future goals to beat Sadeng first before accepting a position as governor Amangku earth. Concerning the Keta and Sadeng, narrated that the two regions is intended to separate the part of Majapahit from the Majapahit kingdom and make serious preparations. Among them are doing a massive recruitment of civilians to be educated soldiering in the jungle Alas bans. The goal is to strengthen the army both regions, which in turn will dibenturkan against the war power of Majapahit.At that time, the Majapahit also established relations with the kingdom Swarnabhumi, on the island of Sumatra. The arrival of the king Swarnabhumi – Adityawarman home – to Majapahit described using a large warship unprecedented naval forces of the oneness of Majapahit.Adityawarman itself is a cousin of the late King Sri Jayanegara, as well as a best friend who is close enough to Gajah Mada. Depictions of the large size of warships from Swarnabhumi presumably intended as the embryo adoption of technology that makes the Majapahit navy later when the campaign begins the unification of the archipelago. .Judging from the strength of his troops, the strength of Keta-Sadeng is nothing compared with the power of Majapahit troops. However, behind the physical strength sepapan segelar troops are not yet comparable with the forces of Gajah Mada, Keta-Sadeng protected by a powerful warrior capable mandraguna. This knight is a former patron of Raden Wijaya, the first king of Majapahit. The name is Wirota Wiragati knight, famous for its miracle has ajian quiet, ajian panglimunan, and the power to bring in fog which could complicate any troops the power of vision.But what a disappointment that the siege Sadeng Gajah Mada occurred before his arrival, Ra precede twin purposes of Gajah Mada. Knowing that the Minister Gajah Mada Araraman and very angry. Gajah Mada and then send five workshops each consisting of 5 people to beat the Twins Ra. They then met with Ra Twins in the forest and sitting on a tree branch that fell, like riding a horse and holding the whip hand.Heritage Majapahit

The delegates then convey the anger of Gajah Mada University and intends to beat Ra twins. Knowing the attack Ra twins thong forehead but the envoys envoys to escape and report the matter to Gajah Mada. Gajah Mada was very disappointed because his goal to beat Sadeng ideals are not implemented because it has been preceded by Ra Twins.According Pararaton there is competition between Gajah Mada Gajah Mada and Ra Twins in getting the position of commander of the crackdown Sadeng. So, Tribhuwana set off alone as commander of the attacking Sadeng, accompanied by his cousin Adityawarman.Twin Ra is the youngest son of King Pemelekahan, he is a formidable warrior and an expert on horseback and use a whip weapon. In the essay De Sadeng Oorlog en de myte van groot Majapahit, Prof. CC Berg Sadeng equate it with Bali area, seandainyq in Bali have called Sadeng and Keta area, the equation will be easy to understand.However, in Bali there is no place called Sadeng and Keta. Prof CC Berg Sadeng think that word is a word that meant wangsalan Bali. The word comes from the word Sadeng Sedeng another or different meaning. The word difference is almost the same as said Bada is a kingdom called Badahulu in the area of ​​Bali. While Keta linked to Kuta which is a region located in southern part of Bali Island. Mention under pseudonyms such menyelubugi intended for the actual name of the city where it is associated with the fellowship of the archipelago since the reign of King Kertanagara Singhasari.Victory over fear and Sadeng provide awareness that the strength of Majapahit had been restored and their future goals to realize the archipelago must be re-embodied politics. After returning from crushing Sadeng, Gajah Mada was then appointed Angabehi and not some time later was appointed as Patih Amangku earth while Twin appointed Ra Araraman Workshop.· Oath PalapaPatih Gajah MadaThe next important event in the government is Tribhuwana Tunggadewi Palapa Oath spoken by Gajah Mada rakryan when sworn in as governor of Majapahit in 1334.Gajah Mada political program is essentially the continuation of the idea of ​​the archipelago at the time of King Kertanagara government so that more appropriately called the idea Nusantara II, that efforts to reunite the country across the ocean that separated the State back in the reign of King Kertarajasa and Jayanagara plus other Nusantara State State.Because of the extent of Nusantara II program is a lot of ministers who can not even understand even ridicule, so to realize these ideas then stranglehold stranglehold must be removed first. So finally there is a change on a large scale composition of ministers in the early days vizier Gajah Mada leadership in government.Majapahit Kingdom territory before the year 1334 includes only East Java and Central Java. From the Book Nagarakertagama archipelago known political program began with attacks on the island of Bali, the attack occurred in the saka year 1265 or year 1343 AD.

Death Tribhuwana Wijaya Tunggadewi

Tribhuwana Wijayatunggadewi estimated abdicate the throne in 1351 (after the release Inscription Singasari). He later returned to Bhre Kahuripan incorporated in Saptaprabhu, a kind of grand-member council consideration the royal family. As for who becomes the next king of Majapahit was his son, namely Hayam Wuruk.

It is not known exactly when the year Tribhuwana death. Kahuripan Bhre Pararaton only preach the elephant died after appointment as governor in 1371 Enggon.

Majapahit Heritage Gold Jewelry

According Pararaton, Tribhuwanotunggadewi didharmakan in Pantarapura temple located in the village and the temple Rimbi Panggih southwest Mojokerto, manifested as Parvati, while her husband, namely Kertawardhana Bhre Tumapel died in 1386, and didharmakan in sarwa Jayapurwa Temple, located in rural Japan .

version two:

Tribuwanatunggadewi

Jayanegara left no heir to rule Majapahit after him. Rightfully, the throne falls to the hands of his stepmother, Gayatri. However, at that time Gayatri had become a Buddhist nun and apparently was not interested in ruling on the throne. As such, it had to be decided on who was to rule in the place of Gayatri, was it her daughters, Sri Gitarja or Dyah Wiyat? It was said that after the death of Jayanegara, the throne was empty for about a year.

Finally, on Gajah Mada’s suggestion, Gayatri appointed both of her daughters to be rani kembar (twin queens). However, the queen that was more prominent (and apparently had more power) was Tribuwanatunggadewi. This bhre Kahuripan took the throne with abhiseka name of Jayawisnuwardhani. It is interesting to note that Gajah Mada’s suggestion who was only a patih at that time had a huge impact on determining the next ruler of Majapahit.

Tribuwanatunggadewi married Kertawardana (bhre Tumapel, whose real name was Cakradara) and Rajadewi married Wijayarajasa (bhre Wengker, whose real name was Kudamerta). Tribuwanatunggadewi bore Hayam Wuruk in the Saka Year 1256.

In AD 1320, Maha Patih Arya Tada appointed Gajah Mada to replace him as Maha Patih. However, Gajah Mada rejected the idea, saying that he would only become a Maha Patih after he defeated Keta and Sadeng who rebelled against Majapahit. After defeating Keta and Sedang, Gajah Mada became Maha Patih in AD 1334.

When he was appointed as Maha Patih, Gajah Mada said his famous oath, which is Nusantara Oath or Palapa Oath (Sumpah Palapa) on the Saka Year 1256 or AD 1336, which was said in front of the rani of Majapahit.

Palapa Oath that was declared by Gajah Mada as written in Pararaton is as follows:

“Sira Gajah Mada pepatih amungkubumi tan ayun amukti palapa, sira Gajah Mada: Lamun huwus kalah nusantara ingsun amukti palapa, lamun kalah ring Gurun, ring Seram, Tanjungpura, ring Haru, ring Pahang, Dompo, ring Bali, Sunda, Palembang, Tumasik, saman ingsun amukti palapa.”

The translation is:

“Gajah Mada the Maha Patih will not enjoy palapa, said Gajah Mada: As long as I have not united nusantara, I will not taste enjoy palapa. Before I conquered Gurun Island (Lombok), Seram Island, Tanjungpura (Kalimantan), Haru Island (North Sumatera), Pahang Island (Malaya), Dompo, Bali Island, Sunda, Palembang, and Tumasik (Singapore), I will not enjoy palapa.”

Palapa is a spice; hence, the Palapa Oath can be interpreted as Gajah Mada not tasting any spice until he fulfilled his oath. Although spice was precious then, spice also represented the pleasure of life. Hence, the Palapa Oath may also be Gajah Mada’s oath for not enjoying the pleasures of life and work incessantly for the unification of Nusantara.

It was said that the Palapa Oath of Gajah Mada brought mocking and objection from several high officials and ministers of Majapahit, and caused conflict between Gajah Mada and these people.

The period of AD 1294 (the beginning of Raden Wijaya’s reign) until AD 1336 (the reign of Tribuwanatunggadewi) was the period of consolidation of Majapahit rule to get back vassal countries that were part of Singosari but did not want to acknowledge Majapahit as the succesor of Singosari. After the consolidation, Majapahit then started to look outside to expand its boundaries. During this time was when Gajah Mada endeavored to fulfill his Oath.

 

 

Indonesiasn version:

 

 

Tribhuwana Wijayatunggadewi adalah penguasa ketiga Majapahit yang memerintah tahun 1328-1351. Dari Prasasti Singasari (1351) dan piagam Berumbung tahun 1351 diketahui gelar abhisekanya ialah Sri Tribhuwanotunggadewi Maharajasa Jayawisnuwardhani.Nama asli Tribhuwana Wijayatunggadewi ( disingkat Tribhuwana) adalah Dyah Gitarja.Ia merupakan putri dari Raden Wijaya dan Gayatri. Memiliki adik kandung bernama Dyah Wijat dan kakak tiri bernama Jayanagara .Wafatnya Jayanegara menimbulkan polemik yang cukup rumit karena beliau belum memiliki keturunan. Sesuai catatan sejarah sejak kematian Jayanegara dibutuhkan waktu selama setahun untuk menunjuk siapa yang berhak menjadi ratu Majapahit.Sesuai dengan aturan silsilah kerajaan, yang berhak menggantikan Sri Jayanegara sebagai raja adalah saudaranya, salah satu dari putri Sri Gitarja dan Dyah Wyat. Sebelum pilihan dijatuhkan ke salah satunya, kekuasaan masih dipegang di tangan Ratu Gayatri, istri mendiang Raden Wijaya (raja Majapahit pertama). Hal ini karena adanya potensi konflik yang dianalisis oleh Gajah Mada apabila penunjukan kekuasaan dilakukan secara tergesa-gesa.Analisis Gajah Mada berpusat pada kenyataan bahwa pengganti Sri Jayanegara sebagai raja Majapahit adalah seorang perempuan. Menilik pada sejarah, sebetulnya tidak menjadi masalah seorang perempuan menjadi Raja. Bukti nyatanya adalah putri Shima yang berhasil menegakkan kerajaan walaupun dia seorang perempuan. Walaupun demikian, Gajah Mada tidak bisa penyamarataan kondisi antara putri Shima dengan dua orang putri yang sama-sama berpotensi menggantikan Sri Jayanegara sebagai ratu Majapahit.Lambang MajapahitGajah Mada berkesimpulan bahwa memang tidak masalah seorang perempuan menjadi raja asalkan didampingi oleh figur yang kuat. Nah, figur kuat ini berasal dari laki-laki yang nantinya mendampingi mereka sebagai suami. Keluarga kerajaan telah memilih para ksatria sebagai pendamping kedua putri tersebut. Sri Gitarja dijodohkan dengan Raden Cakradara. Sedangkan Dyah Wyat dijodohkan dengan Raden Kudamerta. Keduanya adalah penguasa-penguasa wilayah setingkat kabupaten yang menjadi bagian dari Majapahit. Bersamaan dengan wafatnya raja Sri Jayanegara, kedua putri kerajaan tersebut juga dinikahkan dengan pasangannya.Dan atas saran Gajah Mada akhirnya Ratu Gayatri menunjuk kedua putrinya untuk memimpin Majapahit. Menurut Nagarakretagama pupuh 49, Tribhuwana naik takhta atas perintah ibunya (Gayatri ) tahun 1329 menggantikan Jayanagara yang tidak punya keturunan tahun 1328 yaitu 1 tahun setelah meninggalnya prabu Jayanegara. Nagarakretagama seolah memberitakan kalau takhta Jayanagara diwarisi Gayatri, karena ibu tirinya itu adalah putri Kertanagara. Mengingat Gayatri adalah putri bungsu, kemungkinan saat itu istri-istri Raden Wijaya yang lain sudah meninggal semua. Karena Gayatri telah menjadi pendeta, maka pemerintahannya pun diwakili oleh Tribhuwanotunggadewi.Menurut Pararaton, Jayanagara merasa takut takhtanya terancam, sehingga ia melarang kedua adiknya menikah. Pada masa pemerintahan Jayanagara (1309-1328) Tribhuwana Tunggadewi diangkat sebagai penguasa bawahan di Jiwana bergelar Bhre Kahuripan. Suami Tribhuwana bernama Cakradhara yang bergelar Kertawardhana Bhre Tumapel.Pada Piagam Trowulan Tahun 1358 dikatakan bahwa Kerthawardhana adalah keturunan Raja Wisnuwardhana di Singhasari.Dari perkawinan itu lahir Dyah Hayam Wuruk dan Dyah Nertaja. Hayam Wuruk kemudian diangkat sebagai Yuwaraja bergelar Bhre Kahuripan atau Bhre Jiwana, sedangkan Dyah Nertaja sebagai Bhre Pajang.Celengan Peninggalan Majapahit

 

 

 

 

 

 

 

Masa Pemerintahan Tribhuwana

Nama nama pejabat pemerintahan Majapahit pada Jaman pemerintahan Raja Kertarajasa sesuai piagam Brumbung tahun 1329.

1. Mahamentri Katrini
· Rakyan Menteri Hino : Dyah Anarjaya
· Rakyan Menteri Halu : Dyah Mano
· Rakyan Menteri Sirikan : Dyah Lohak

2. Sang Panca Wilwatika
· Rakyan Patih Majapahit : Pu Krewes
· Rakyan Demung : Pu Tanparowang
· Rakyan Kanuruhan : Pu Blen
· Rakyan Rangga : Pu Roda
· Rakyan Tumenggung : Pu Wayuh

 

 

 

Pemerintahan Tribhuwana terkenal sebagai masa perluasan wilayah Majapahit ke segala arah sebagai pelaksanaan Sumpah Palapa dari Patih Gajah Mada.

Tahun 1343

Majapahit mengalahkan raja Kerajaan Bedahulu (Bali) Tahun 1347. Adityawarman yang masih keturunan Melayu dikirim untuk menaklukkan sisa-sisa Kerajaan Sriwijaya dan Kerajaan Malayu. Adityawarman kemudian menjadi uparaja (raja bawahan) Majapahit di wilayah Sumatra. Perluasan Majapahit dilanjutkan pada masa pemerintahan Hayam Wuruk, di mana wilayahnya hingga mencapai Lamuri di ujung barat sampai Wanin di ujung timur.

Pada masa awal pemerintahan Tribhuwana Wijayatunggadewi yang menjadi patih amangkubumi adalah Arya Tadah. Pada tahun saka 1251 Arya Tadah sakit, dan merasa sudah tidak mampu lagi mengemban tugas sebagai patih Amangku bumi.

Arya Tadah kemudian mohon kepada sang Ratu agar membebaskannya dari jabatannya tersebut, namun permintaan tersebut masih ditolak karena belum menemukan orang yang tepat untuk menggantikan kedudukan tersebut. Arya Tadah merasa bahwa orang yang tepat untuk menggantikan kedudukannya sebagai patih Amangku Bumi adalah Gajah Mada karena Jasa jasanya terhadap Prabu Jayanegara dan penobatan Tribhuwana Wiojayatunggadewi sebagai Ratu Majapahit.

Arya Tadah kemudian mendekati Gajah Mada untuk maksud tersebut namun Gajah Mada masih enggan menerima tawaran tersebut. Setelah didesak terus akhirnya Gajah Mada menerima tawaran tersebut sepulang dari menumpas pemberontakan di Sadeng. Dari peristiwa tersebut dapat kita ketahui bagaimana hati hatinya Gajah Mada mengambil sikap terhadap orang lain. Gajah Mada tidak ingin mengambil kedudukan orang lain, namun mengharapkan kerelaan dari orang yang menduduki jabatan tersebut karena dengan kerelaan tersebut diharapkan kerjasama dirinya dengan pejabat yang lama yaitu Arya Tadah akan berjalan dengan baik.

Peristiwa penting pada masa pemerintahan Tribhuwana Wijaya Tunggadewi

· Pemberontakan Sadeng

Pada tahun 1331 terjadi pemberontakan di daerah Sadeng dan Keta. Gajah Mada mempunyai cita cita untuk menundukkan Sadeng terlebih dahulu sebelum menerima jabatan sebagai patih Amangku bumi. Mengenai Keta dan Sadeng, diceritakan bahwa kedua wilayah bagian Majapahit tersebut berniat memisahkan diri dari kerajaan Majapahit dan melakukan persiapan serius. Diantaranya adalah melakukan perekrutan besar-besaran terhadap warga sipil untuk dididik keprajuritan di tengah hutan Alas Larang. Tujuannya adalah memperkuat angkatan perang kedua wilayah tersebut, yang pada akhirnya akan dibenturkan terhadap kekuatan perang Majapahit.

Pada saat itu, Majapahit juga menjalin hubungan dengan kerajaan Swarnabhumi, di pulau Sumatra. Kedatangan raja Swarnabhumi – Adityawarman – ke Majapahit digambarkan menggunakan kapal perang berukuran besar yang belum ada tandingannya dari kesatuan pasukan laut Majapahit.

Adityawarman sendiri adalah saudara sepupu mendiang prabu Sri Jayanegara, sekaligus sahabat yang cukup dekat dengan Gajah Mada. Penggambaran besarnya ukuran kapal perang dari Swarnabhumi agaknya dimaksudkan sebagai cikal bakal adopsi teknologi yang menjadikan besarnya armada laut Majapahit kelak ketika kampanye penyatuan nusantara dimulai. .

Dilihat dari kekuatan gelar pasukan, kekuatan Keta-Sadeng bukanlah apa-apa dibanding dengan kekuatan pasukan Majapahit. Namun, dibalik kekuatan fisik pasukan segelar sepapan yang belum sebanding dengan pasukan Gajah Mada, Keta-Sadeng dilindungi oleh kesatria mumpuni yang sakti mandraguna. Ksatria ini adalah mantan pelindung Raden Wijaya, raja Majapahit yang pertama. Nama ksatria tersebut adalah Wirota Wiragati, terkenal dengan kesaktiannya memiliki ajian sirep, ajian panglimunan, dan kekuatan untuk mendatangkan kabut yang bisa menyulitkan daya penglihatan pasukan mana pun.

Tetapi alangkah kecewanya Gajah Mada bahwa pengepungan Sadeng terjadi sebelum kedatangannya, Ra kembar mendahului maksud Gajah Mada. Mengetahui hal tersebut para Menteri Araraman dan Gajah Mada sangat marah. Gajah Mada kemudian mengirim 5 bengkel yang masing masing terdiri dari 5 orang untuk menghajar Ra Kembar. Mereka kemudian bertemu dengan Ra Kembar di hutan dan sedang duduk di sebuah dahan pohon yang roboh, seperti naik kuda dan tangannya memegang cemeti.

Peninggalan Majapahit

Para utusan kemudian menyampaikan kemarahan dari Gajah Mada dan bermaksud akan menghajar Ra kembar. Mengetahui serangan tersebut Ra kembar mencemeti dahi para utusan namun para utusan dapat menghindar dan melaporkan hal tersebut kepada Gajah Mada. Gajah Mada sangat kecewa karena cita citanya untuk menundukkan Sadeng tidak terlaksana karena telah didahului oleh Ra Kembar.

Menurut Pararaton terjadi persaingan antara Gajah Mada Gajah Mada dan Ra Kembar dalam memperebutkan posisi panglima penumpasan Sadeng. Maka, Tribhuwana pun berangkat sendiri sebagai panglima menyerang Sadeng, didampingi sepupunya Adityawarman.

Ra Kembar adalah putra bungsu Raja Pemelekahan, ia adalah prajurit yang tangguh dan ahli menunggang kuda serta menggunakan senjata cemeti. Dalam karangannya De Sadeng oorlog en de myte van groot Majapahit, Prof CC Berg menyamakan Sadeng tersebut dengan daerah Bali, seandainyq di Bali terdapat daerah bernama Sadeng dan Keta maka penyamaan tersebut akan mudah di pahami.

Namun di daerah Bali tidak ada tempat yang bernama Sadeng maupun Keta. Prof CC Berg beranggapan bahwa kata Sadeng adalah kata wangsalan yang maksudnya Bali. Kata Sadeng berasal dari kata sedeng yang artinya lain atau beda. Kata beda hampir sama dengan kata Bada yaitu suatu kerajaan yang bernama Badahulu di daerah Bali. Sedangkan Keta dihubungkan dengan Kuta yaitu suatu daerah yang terdapat di Pulau Bali bagian selatan. Penyebutan dengan nama samaran yang demikian dimaksudkan untuk menyelubugi nama kota yang sebenarnya dimana hal tersebut berkaitan dengan adanya persekutuan Nusantara sejak jaman pemerintahan Prabu Kertanagara dari Singhasari.

Kemenangan atas keta dan Sadeng memberikan kesadaran bahwa kekuatan Majapahit telah pulih kembali dan cita cita untuk mewujudkan politik Nusantara harus kembali diwujudkan. Setelah pulang dari penumpasan Sadeng, Gajah Mada kemudian diangkat menjadi Angabehi dan tidak beberapa lama kemudian diangkat menjadi Patih Amangku bumi sedangkan Ra Kembar diangkat menjadi Bengkel Araraman.

· Sumpah PalapaPatih Gajah Mada

Peristiwa penting berikutnya dalam pemerintahan Tribhuwana Tunggadewi adalah Sumpah Palapa yang diucapkan Gajah Mada saat dilantik sebagai rakryan patih Majapahit tahun 1334.

Program politik Gajah Mada pada hakekatnya adalah kelanjutan gagasan Nusantara pada jaman pemerintahan Prabu Kertanagara sehingga lebih tepat disebut gagasan Nusantara II yaitu usaha untuk menyatukan kembali Negara Negara diseberang lautan yang lepas kembali pada masa pemerintahan prabu Kertarajasa dan Jayanagara ditambah dengan Negara Negara Nusantara lainnya.

Oleh karena luasnya program Nusantara II ini banyak para menteri yang tidak bisa memahami bahkan malah mengejek, sehingga untuk mewujudkan gagasannya tersebut maka perintang perintang tersebut harus disingkirkan terlebih dahulu. Demikianlah akhirnya terjadi perubahan susunan menteri secara besar besaran pada masa awal kepemimpinan patih Gajah Mada dalam pemerintahan.

Wilayah Kerajaan Majapahit sebelum tahun 1334 hanya meliputi Jawa Timur dan Jawa Tengah. Dari Kitab Nagarakertagama diketahui pelaksanaan program politik Nusantara dimulai dengan penyerangan terhadap Pulau Bali, serangan tersebut terjadi pada tahun saka 1265 atau Tahun tahun 1343 Masehi.

Wafatnya Tribhuwana Wijaya Tunggadewi

 

 

Tribhuwana Wijayatunggadewi diperkirakan turun takhta tahun 1351 (sesudah mengeluarkan Prasasti Singasari). Ia kemudian kembali menjadi Bhre Kahuripan yang tergabung dalam Saptaprabhu, yaitu semacam dewan pertimbangan agung yang beranggotakan keluarga raja.

Adapun yang menjadi raja Majapahit selanjutnya adalah putranya, yaitu Hayam Wuruk.

Tidak diketahui dengan pasti kapan tahun kematian Tribhuwana. Pararaton hanya memberitakan Bhre Kahuripan tersebut meninggal dunia setelah pengangkatan Gajah Enggon sebagai patih tahun 1371.

 

 

 

 

 

Perhiasan Emas Peninggalan Majapahit

 

 

Menurut Pararaton, Tribhuwanotunggadewi didharmakan dalam Candi Pantarapura yang terletak di desa Panggih dan di candi Rimbi di sebelah barat daya Mojokerto, yang diwujudkan sebagai Parwati sedangkan suaminya, yaitu Kertawardhana Bhre Tumapel meninggal tahun 1386, dan didharmakan di Candi Sarwa Jayapurwa, yang terletak di desa Japan.

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Emas Diduga Peninggalan Majapahit di Sungai Diburu Warga

Jum’at, 21 Oktober 2011 09:23 wib wib

 

Warga mencari perhiasan emas di Sungai Widas, Nganjuk. (Dok: Sun TV)

NGANJUK – Warga Kabupaten Nganjuk, Jawa Timur, beberapa hari terakhir dihebohkan dengan penemuan serpihan perhiasan emas dan koin.

Warga di bantaran Sungai Widas, menemukan perhiasan yang diyakini benda berharga peninggalan zaman kerajaan ratusan tahun silam.

Sudah empat hari terakhir warga Desa Bandaralim, Kecamatan Tanjunganom, berbondong-bondong mencari perhiasan yang diyakini emas murni di Sungai Widas.

Meski demikian, bukan hal mudah untuk mendapat serpihan emas. Terkadang warga mengaku hanya dapat setengah gram, satu gram, atau bahkan tidak mendapat sama sekali.

Saat mencari emas, beberapa warga juga dikejutkan dengan sering ditemukannya kepingan uang logam kuno dengan warna seperti emas.

Namun belum diketahui pasti peninggalan dari kerajaan apa perhiasan emas itu, namun diduga kuat perhiasan tersebut peninggalan Kerajaan Majapahit dan Mataram.

Mustakim, salah seorang pemburu emas, Jumat (21/10/2011), mengungkapkan warga tidak kesulitan menjual perhiasan emas tersebut. Sebab ada pembeli yang datang ke lokasi dan langsung membeli temuan warga tersebut seharga Rp300 ribu per gram. Sedangkan untuk kepingan uang logam kuno mayortas masih disimpan warga.

Sementara itu, Dinas Pariwisata Kabupaten Nganjuk yang dikonfirmasi mengenai hal ini mengaku telah berkoordinasi dengan Pemerintah Desa Bandaralim dan untuk melakukan pengecekan.

Jika benar benda-benda yang ditemukan adalah benda purbakala, maka Dinas Pariwisata Kabupaten Nganjuk akan segera mengamankannya.

(SUN TV / Mukhtar Bagus / ton)

 

 

 

koin peninggalan asli majapahit sebanyak 2 keping koin emas

 

 

 

 

3. King Hayam Wuruk with Patih Gajamada

 

 

 

Rajasanegara (Hayam Wuruk)

 

1.Info One:

It is not clear when exactly Hayam Wuruk, son of Tribuwanatunggadewi, took the throne. However, it is estimated to happen in AD 1350. Hayam Wuruk took the throne at a very young age with Abhiseka name of Rajasanegara.

History notes that the golden age of Majapahit was during the reign of Hayam Wuruk. It was during this time too that Gajah Mada aggressively conquered various kingdoms around Majapahit. According to Negarakertagama, Sumatera regions that had submitted to Majapahit included Jambi, Palembang, Toba, Minangkabau, Lampung, etc.

During the rule of Hayam Wuruk, there happened a famous tragedy, the Bubat War. Pararaton noted that in Saka Year 1279 or AD 1357, Bubat War happened between Majapahit and the Kingdom of Sunda Pasundan.

The tragedy of Bubat War began with the desire of Hayam Wuruk to wed Sunda Princess, Dyah Pitaloka Citrasemi. Legend said it that Hayam Wuruk saw the picture of Dyah Pitaloka that was painted by Sungging Prabangkara. Other legend said that Hayam Wuruk who had no wife was looking for one that could be respected and loved by the people, and he heard that the beautiful Sundanese Princess had those characteristics.

Hayam Wuruk then sent a messenger to Sunda-Galuh to propose Dyah Pitaloka, in which this proposal was accepted by the Sundanese royal family. Hayam Wuruk himself was said to have Sundanese blood. Hence, it was expected that this marriage can make the Sunda Kingdom and Majapahit closer.

At that time, it was customary for the groom to go to the bride. However, at that time Hayam Wuruk asked Dyah Pitaloka to come to Majapahit instead. This was objected by several royal family members of Sunda as well as its Maha Patih, Hyang Bunisora Suradipati. However, the king, Maharaja Linggabuana, finally decided to bring Dyah Pitaloka to Majapahit. They went together with the Queen, Dewi Lara Linsing, and a small group of Balapati squad the royal army and several high officials and ministers of the kingdom. Their number was less than 100.

When the Sunda party arrived at the designated place in Bubat district, which was located just north of Majapahit capital of Trowulan, they found that they were not welcomed as expected.

According to Pararaton, Gajah Mada did not want an official wedding between Dyah Pitaloka and Hayam Wuruk, and demanded that Linggabuana give his daughter as a tribute and sign of submission of Sunda Kingdom to Majapahit; this would fulfill the Palapa Oath that was declared by Gajah Mada.

Of course Linggabuana became enraged and exchanges of insults took place, which led to a war between the bridal party from the Sunda Kingdom and Gajah Mada’s army. This war was not really fair because the Sundanese army had only less than 100 people and Gajah Mada’s army itself was more than 1,000 people. In the end the bridal party all died, including the king Linggabuana and his daughter, Dyah Pitaloka.

There were several theories regarding the death of Dyah Pitaloka. A source said that Dyah Pitaloka also joined in the war and managed to wound Gajah Mada with a kujang (a type of blade), and the wound that was suffered by Gajah Mada eventually led him to his death. However, the time difference between Bubat War and the death of Gajah Mada was quite long, which was around seven years; hence, it is unlikely that the wound caused by Dyah Pitaloka could cause the death of Gajah Mada. Besides, it was customary for princesses to bring cundrit or patrem, a small blade, and not keris to fight. Another theory said that Dyah Pitaloka, together with her mother and her maids, performed bela pati, which is a ritual whereby honor is paid by one’s life. They did suicide. One thing for sure, Dyah Pitaloka died in Bubat War.

There were also several theories regarding the cause of Bubat War. Pararaton said that the ambition of Gajah Mada to conquer nusantara was the cause. Another source said that there was a misunderstanding by Gajah Mada regarding the purpose of the arrival of the Sundanese Princess, which caused anger among the Sundanese party.

Hayam Wuruk who came to know about this war quite late regretted deeply the deaths of the bridal party. He sent an emissary from Bali, who was at Majapahit to witness the wedding between Hayam Wuruk and Dyah Pitaloka, to the Sunda Kingdom to ask for forgiveness from Maha Patih Hyang Bunisora Suradipati, who at that time became temporary official in Sunda Kingdom.

It was said that Bubat War caused the relationship between Gajah Mada and Hayam Wuruk soured, and Gajah Mada was eventually demoted. A source said that because of the Bubat War, Hayam Wuruk fell sick, in which this caused the anger of the royal family who blamed Gajah Mada, and Gajah Mada ran then ran away.

According to Negarakertagama itself, Hayam Wuruk still respect Gajah Mada and bestowed him Madakaripura village in Probolinggo. Some said that actually, Gajah Mada was demoted from his position as Maha Patih after Bubat War, but in the year of 1359 was promoted again as Patih of Madakaripura.

Gajah Mada died in the year of 1364, witnessed by Prapanca. After his death, the position of Maha Patih remained empty for three years. It was said that due to the big role of Gajah Mada as Maha Patih, it was difficult for Hayam Wuruk to find a replacement that he had to appoint six Patih to do Gajah Mada’s previous duties.

Negarakertagama by Prapanca itself stopped its story in the reign of Hayam Wuruk, which is in the year of 1365. It is predicted that Majapahit suffered a decline. It seems that after Gajah Mada, the glory of Majapahit declined, and declined much further after the death of Hayam Wuruk. Hayam Wuruk died in the Saka Year of 1311 or AD 13

 

 

 

 

 

 

 

 

 

Info Two :

The Bubat war

 

The Bubat War
 
Bubat events initiated from King Hayam Wuruk intention to marry the daughter of State Dyah Pitaloka Citraresmi Sunda. Hayam Wuruk against the daughter’s interest because the circulation of the Majapahit princess paintings painted secretly by Sungging Prabangkara, artists painting at the time.

The reason for this is almost the same as those contained in the Book Novel about Bubat. Dyah Pitaloka in pictures secretly on the orders of the family palace, aims to find out the Princess paras.

Reasons that may make sense described by the author Pajajaran history, namely Saleh Danasasmita and playwright Bubat War, namely Yoseph Iskandar. Both these historical experts say, that the intention was to strengthen marriage kinship that has long break between Majapahit and Sundanese. Urang Sunda still feel you with urang Majapahit,. Because of Raden Wijaya who became the founder of Majapahit, still Sundanese descent. Thus marriage is considered reasonable in the past, just as the previous kings. As Galuh relationship with an age Wretikandayun Kalinga, who married Mandiminyak, his son by Parvati, Daughter of the Queen Sima (See relationship with Majapahit Sunda).

Intention to marry King Hayam Wuruk Dyah Pitaloka majapahit royal family has been sanctioned, so no longer have a problem with the status of both kingdoms, except for a wedding. Next Hayam Wuruk send a cover letter to the Maharaja Linggabuana and offer for marriage ceremonies performed in Majapahit.

Majapahit Bids must still be considered, especially by Mangkubumi Hyang Bunisora ​​linggabuana Suradipati.Adik from Prabhu. First, the problem of the location or place of marriage.

At that time customary in the archipelago considered unusual if the parties come to the bride groom.

Second, the alleged reason for this is a diplomatic trap of Majapahit, who was expanding his power, such as by way of mastering the Kingdom of Dompu in Nusa Tenggara. But King Linggabuana only see a sense of brotherhood of the ancestral line, so he decided to stay off to Majapahit.

Sunda royal party then went to Majapahit, and received and placed in Pesanggrahan Bubat.

Seeing the King of Sunda came to Bubat and empress and princess Dyah Pitaloka with the accompaniment of a little soldier, then another intention arising from Gajah Mada Mahapatih namely to rule the Kingdom of Sunda. Mada elephant intention is to fulfill the oath that made the Palapa. Because of all the kingdoms in the archipelago that have been conquered only sundalah who have not mastered the kingdom of Majapahit. With this aim was made excuse by Gajah Mada University who thinks that the arrival of the party at Guesthouse Bubat Sunda as a form of surrender to the Majapahit Kingdom of Sunda, in accordance with Palapa Oath he had said at that time before Hayam Wuruk ascended the throne.

The plan submitted to the King Hayam Wuruk, Gajah Mada also urged him to accept Dyah Pitaloka not as a bride, but as a sign of submission of Sunda Affairs. In addition to expected also for sunda want to admit to admit superiority over the Sunda Majapahit in the archipelago. Hayam Wuruk itself according to Song of Sundayana be indecisive. He was caught in a dilemma, between love and the need to obey the advice of Gajah Mada. On the other hand, Gajah Mada is a reliable Mahapatih Majapahit at the time itu.Terlebih Hayam Wuruk really understand that the Kingdom of Sunda-Galuh blood is still concerned with outside expectations nya.Tetapi Prabhu Mada Hayam Wuruk elephant that greeted the arrival of the group became Prabhu Linggabuana Wisesa Theater dengue in the town square Kotaraja wilwatika Majapahit.

Bubat Theater Tragedy occurred in 1357. As told in the book Pararaton include:

Bre Prabhu swing ing Sundanese princess ring. Honey Patih ingutus angundangeng wong Sunda

The translation is: Sri Prabu Hayam Wuruk want to marry the daughter of Sunda. Honey Patih sent inviting the Sundanese.

Linggabuana Prabu Maharaja (King of Sunda to 27) with the queen goddess Lara Linsing have a beautiful daughter named Dyah Pitaloka. By his grandfather King Ragamulya Luhur Prabawa (King of Sunda to 26) also named Citraresmi. Born in the year 1339 AD. The princess is known for her beauty, so nicknamed wajra which means jewel. The King Hayam Wuruk want to marry the princess, where it has a logical reason for considering kinship Sunda – Majapahit which areas are good for a long time. The founder of Majapahit, namely Raden Wijaya who holds the Kertarajasa Jayawardhana is the grandson of King Darmariksa-Maharaja Sunda.

For that Bre Majapahit sent Patih Honey as an emissary of the kingdom. Prabu Maharaja Linggabuana accept such applications and agrees to perform wedding ceremonies in the palace of the kingdom of Majapahit. But unfortunately Mahapatih Gajah Mada not approve the marriage. Silence – silence he wants the Rajaputeri to be submitted as a tribute to the implementation of the introduction Palapa Oath Amukti.

As reported by Pararaton book:

Teka Sunda Maring Majapahit queen, the queen of Maharaja tan pangaturakan daughter. Wong Sunda awaramena tingkahing jurungen kudu. Sira Patihing Majapahit payun tan yen sira rajaputri makaturatura wiwahanen reh.

Which means: “Then the King of Sunda came in Majapahit. The Queen Maharaja was not willing to dedicate the princess. The Sundanese should nullify the marriage ceremony for safety and said the envoy. The Majapahit Mahapatih Gajah Mada not want a formal wedding, because he considered rajaputeri Citraresmi as a tribute. “

Eventually the anger over the rejection Patih overflowed the King of Sunda. He ordered the army to finish off the King of Majapahit and its retinue of only a few dozen people. The Mahaprabu not flinch. He exclaimed:

“Although the blood will flow like a river in Theater Bubat this, but my honor and all the knights will not let the Sundanese betrayal of the country and my people. Therefore, do not you hesitate! “

This unequal battle resulted in all the Sundanese tewas.Sedangkan Gajah Mada soldier who was killed about a thousand people. The Queen and the Ratna Citraresmi doing martial starch. Dignitary, accompaniment, ladies in waiting, no one is left.

When Hayam Wuruk arrived at the Theater Bubat, very sad heart. After all refined and burned corpse in Bubat, ashes and then buried in the Astana Gede, Kawali. Then the King Hayam Wuruk fell ill a very long time. Kingdom blame Gajah Mada Gajah Mada University and plan to be arrested and punished. The Patih run away and do not necessarily rimbanya. End hidupnyapun not known and recorded in history.!

Events Bubat

umuli pasunda-bubat. Prabhu Bhre swing ing princess ring Sunda.Patih Honey ingutus angundangeng wong Sunda.
The above is a story of tragedy writing bubat, published in the Official Pararathon. The Book is called Pabubat or Pasunda Bubat.

Ahidep wong yan Sunda Sunda Maring awarawarangana.Teka queen of Majapahit,

the queen of Maharaja Sunda tan pangaturaken putri.Wong awiramena tingkahing jurungen kudu.

Sira patihing Majapahit tan payun wiwahanen yen sira-reh rajaputri makaturatura.

Bubat tragedy occurs between the Kingdom of Sunda to Majapahit, when the Majapahit in the reign of King Hayam Wuruk with Mahapatih Gajah Mada, while the Kingdom of Sunda at the time led by King Maharaja Linggabuana. Bubat located in East Java, north of Majapahit.

Tragedy Bubat estimated to occur in the century to the 14th, precisely on Tuesday, before noon, decade 6, year 1357 AD According to News of the Nusantara II / 2 page 62, narrated the death of King and his knights Linggabuana Sundanese, as follows:

‘The story goes, on the 13th of the bright moon in 1279 Saka Badra Majesty Maharaja Sunda Bubat in the country fall in Majapahit. At that time Maharaja Majesty intends to wed the daughter of Sang Retna Citraresmi or Dyah Pitaloka with Bre King Majapahit named Hayam Wuruk with nicknames Sri Rajasanagara ‘.

Bubat tragedy told in several sources, including Song of Sunda; Song Sundayana; Carita Parahyangan; Book Pararathon; and Pustaka Nusantara. Even the already published novels are fun and satisfying desires of knowledge readers. Because of course, tells Gajah Mada is incomplete if it does not include events Bubat.

A Dutch expert named Professor Dr.CCBerg, find some version of Song of Sunda, was allegedly prepared using the Java language Middle Ages, in the form of song (lyric). Two of them never discussed and the publication, namely the Sunda Song and Song of Sundayana (Travel Urang Sunda) originating from Bali.

In Bali Song Sundayana Geguritan known by the name of Sunda. Maybe it’s because Berg happens to be Dutch, and in the past many disseminate to the public, then the problem Bubat once touted as the Dutch effort to divide Indonesia. But documents in addition to another party or Geguritan Sunda Song Sundayanan also found, as in the manuscript Pararathon and Pustaka Nusantara. Even though only one paragraph, in the Carita Parahyangan else in the load, as follows:

* Boga children, Prebu Maharaja, lawasna queen seven epidemic, because my keuna musibat, my Cilaka Kabawa anakna, ngaran Tohaan, menta pameulina big.
* Urang rea asalna indit Javanese ka, da embung catering salaki in Sundanese. Wae Heug war in Majapahit.

Song of Sunda or Song Sundayana a good faith effort and King Hayam Wuruk to deplore bubat problem. Hayam Wuruk sent representatives (darmadyaksa) from Bali who was then located in Majapahit to witness the wedding. Through an intermediary for the Darmadyaksa it Hayam Wuruk apologize to Mangkubumi Hyang Bunisora ​​Suradipati, at that time to replace the King Sunda.dengan handed Abu from Prabhu Linggabuana and daughter Dyah Pitaloka ash citraresmi.sampai currently they are still stored in Astana Gede kawali Ciamis. On that occasion also promised, that: bubat events will be posted in the Song of Sunda or Song Sundayana. All aim for can be learned.

Sunda relationship with Majapahit

In Pustaka Nusantara II explained that the empress was the daughter Darmasiksa Sanggramawijayottunggawarman descent, ruler of Srivijaya who reigned since 1018 up to 1027 AD From perkimpoiannya born two sons, namely Rakeyan Jayagiri or Rakeyan Jayadarma and the Ragasuci or Rakeyan Saunggalah, also known as the Lumahing Park.

Rakeyan Jayadarma married to the daughter Mahisa Tumapel Campaka from East Java, named Dyah Ox-Tal, whereas the second son, namely Ragasuci paired with Dara Puspa, daughter-madewa Trailpkyaraja Maulibusanawar, from Malay. Dara Golden, brother of Dara Puspita diperistri by Kertanegara, king Singosari. From the position of mixed marriage at that time sunda can position itself as the arbitrator in any dispute between Sumatra and East Java.

Sunda kinship with Majapahir also contained in another manuscript. According to the Rajya Rajya Reader parwa i Bhumi Nusantara II sarga 3: Rakeyan Jayadarma, son of King Dharmasiksa King of Sunda, is the daughter Mahisa Campaka from East Java. Rakeyan Jayadarma Mahisa Campaka be paired with a daughter named Dyah Singamurti Dyah aka Ox-Tal. Mahisa Campaka Mahisa Wong is the son of the pupil, who is the son of Ken Angrok, king Singosari of Ken Dedes.

From wedding Rakeyan Jayadarma premises in Pakuan Dyah Ox-Tal, has a son named Sang Nararya Sanggramawijaya or better known as Raden Wijaya. Thus Raden Wijaya was derived to 4 of Ken Angrok and Ken Dedes.

Due Jayadarma died young, Ox-Tal was not willing to stay longer in Pakuan. Wijaya and his mother eventually delivered to East Java. Raden Wijaya after the adult becomes Senapati Singasari, at that time ruled by Kertanegara, until at one point he was able to establish the state of Majapahit. Raden Wijaya in the Babad Tanah Jawi, also known as Jake Susuruh of Pajajaran, because he was born in Pakuan.

From the historical flow, Raden Wijaya on Sunda known also as the grandson of King Darmasiksa, King of the Sunda-25, a father Rakeyan Jayadarma. In Library Nusantara III also narrated that: Darmasiksa still see Raden Wijaya, grandson beat Jayakatwang, king Singasari. Then, with a tactical ambush and he was able to drive out troops from East Java Kublay Khan. Four days after the expulsion of Chinese forces, or in 1293 AD, Raden Wijaya crowned king with the title Kertarajasa Wilwatika Jayawardana.

Darmasiksa relationship with Raden Wijaya also written in Reader Nusantara III, regarding the provision of advice Darmasiksa to Raden Wijaya, his grandson. When it Raden Wijaya visited mempersembah Pakuan and his gift to his grandfather. That advice, as follows:

Sira ta kedo Haywa athawamerep ngalindih Bhumi Sunda wus established kinaliliran ring relative ira ki dlahanyang ngku angemasi wus. Hetunya nagaramu wus agheng jaya santosa wruh Ngawang kottaman ri puyut katisayan mwang jayacatrum, ngke pinaka mahaprabu. Ika hana ta daksina sakeng Hyang Tunggal mwang dumadi seratanya.

Ikang Sayogyanya Rajya Rajya opponent Java Sundanese paraspasarpana atuntunan successive hand pantara ning padulur compassion. Yatanyan tan pratibandeng nyakrawati Rajya sowangsowang. Siddha Yatanyan hitasukha. Yan Rajya Sunda kantara duh, wilwatika sakopayana maweh Carana; mangkana also Rajya Sunda Wilwatika ring.

(Be careful you interfere, attack and seize the Earth Sundanese since been passed on to future brother when I was gone. Even if your country has become great and prosperous and safe, I would understand virtue, out of habit and your strength as a great king someday. This is a gift from the Almighty and to His scripture.

It is appropriate to the Javanese kingdom of Sunda kingdom mutual help, cooperation and mutual love between family members. Because it is not beselisih in their respective kingdoms ruled. If so would be a perfect safety dankebahagiaan. When the kingdom of Sunda got it bad, Majapahit It should strive earnestly to provide relief; so is the Kingdom of Sunda to Majapahit).

Indeed, when the period of Raden Wijaya, Sunda to Majapahit ties very well and without fuss.

That’s why the Unification of the archipelago through the Oath of the palapa Mahapatih Gajahmada kumandangkan in the Face of Queen Tribuanatungga goddess (wife of the eldest of Raden Wijaya, after the death wijaya Raden Jaya and the King of the two countries.) Swearing at the palapa Tribuana Tungga goddess became King majaphit third place Sunda-Galuh jayanegara.Kerajaan son never entered the territory conquered in Majapahit, because Sunda Galuh is king king’s ancestral kingdom of Majapahit.

 

 

 

versi indonesia :

 

Perang  Bubat

 

Peristiwa Bubat diawali dari niat Prabu Hayam Wuruk untuk mempersunting putri Dyah Pitaloka Citraresmi dari Negeri Sunda. Ketertarikan Hayam Wuruk terhadap putri tersebut karena beredarnya lukisan sang putri di Majapahit yang dilukis secara diam-diam oleh Sungging Prabangkara,seniman lukis pada masa itu.

Alasan ini hampir sama dengan yang dimuat di Buku Novel tentang Bubat. Dyah Pitaloka di gambar secara diam-diam atas perintah keluarga keraton, bertujuan untuk mengetahui paras Sang Putri.

Alasan yang mungkin dapat masuk akal dipaparkan oleh penulis sejarah Pajajaran, yakni Saleh Danasasmita dan penulis naskah Perang Bubat, yakni Yoseph Iskandar. Kedua akhli sejarah ini menyebutkan, bahwa niat pernikahan itu untuk mempererat tali persaudaraan yang telah lama putus antara Majapahit dan Sunda. Urang Sunda masih merasa saudara dengan urang Majapahit,. Karena Raden Wijaya yang menjadi pendiri Majapahit,masih keturunan Sunda. Pernikahan demikian dianggap wajar dimasa lalu, sama seperti yang dilakukan raja-raja sebelumnya. Seperti hubungan Galuh dengan Kalingga dijaman Wretikandayun, yang menikahkan Mandiminyak, putranya dengan Parwati, Putri Ratu Sima (Lihat hubungan Sunda dengan Majapahit).

Niat Prabu Hayam Wuruk untuk memperistri Dyah Pitaloka telah direstui keluarga kerajaan majapahit, sehingga tak lagi ada masalah dengan status kedua kerajaan, kecuali untuk melangsungkan pernikahan. Selanjutnya Hayam Wuruk mengirim surat lamaran kepada Maharaja Linggabuana dan menawarkan agar upacara pernikahan dilakukan di Majapahit.

Tawaran Majapahit tentunya masih dipertimbangkan, terutama oleh Mangkubumi Hyang Bunisora Suradipati.Adik dari Prabhu linggabuana. Pertama, masalah lokasi atau tempat pernikahan.

Pada waktu itu adat di Nusantara menganggap tidak lazim jika pihak pengantin perempuan datang kepada pihak pengantin lelaki.

Kedua, diduga alasan ini merupakan jebakan diplomatik Majapahit yang saat itu sedang melebarkan kekuasaannya, diantaranya dengan cara menguasai Kerajaan Dompu di Nusa Tenggara. Namun Prabu Linggabuana hanya melihat adanya rasa persaudaraan dari garis leluhurnya, sehingga ia memutuskan untuk tetap berangkat ke Majapahit.

Rombongan kerajaan Sunda kemudian berangkat ke Majapahit, dan diterima serta ditempatkan di Pesanggrahan Bubat.

Melihat Raja Sunda datang ke Bubat beserta permaisuri dan putri Dyah Pitaloka dengan diiringi sedikit prajurit, maka timbul niat lain dari Mahapatih Gajah Mada yaitu untuk menguasai Kerajaan Sunda. Niat gajah Mada ini untuk memenuhi Sumpah Palapa yang dibuatnya tersebut. Karena dari seluruh kerajaan di Nusantara yang sudah ditaklukkan hanya kerajaan sundalah yang belum dikuasai Majapahit. Dengan maksud tersebut dibuatlah alasan oleh Gajah Mada yang menganggap bahwa kedatangan rombongan Sunda di Pesanggrahan Bubat sebagai bentuk penyerahan diri Kerajaan Sunda kepada Majapahit, sesuai dengan Sumpah Palapa yang pernah ia ucapkan pada masa sebelum Hayam Wuruk naik tahta.

Rencana tersebut di sampaikan kepada Prabu Hayam Wuruk, Gajah Mada pun mendesaknya untuk menerima Dyah Pitaloka bukan sebagai pengantin, tetapi sebagai tanda takluk Negeri Sunda. Selain diharapkan pula agar sunda mau mengakui mengakui superioritas Majapahit atas Sunda di Nusantara. Hayam Wuruk sendiri menurut Kidung Sundayana menjadi bimbang. Ia terjebak dalam dilema, antara cinta dan perlunya mentaati saran Gajah Mada. Disisi lain, Gajah Mada adalah Mahapatih yang diandalkan Majapahit pada saat itu.Terlebih Hayam wuruk paham benar kalau Kerajaan Sunda –Galuh adalah masih bertalian darah dengan nya.Tetapi di luar dugaan Prabhu Hayam wuruk gajah Mada yang menyambut kedatangan rombongan Prabhu Linggabuana wisesa berubah menjadi palagan berdarah di alun alun kotaraja wilwatika Majapahit.

Tragedi Palagan Bubat terjadi pada tahun 1357. Seperti dikisahkan dalam kitab Pararaton diantaranya :

Bre prabhu ayun ing putri ring Sunda. Patih Madu ingutus angundangeng wong Sunda

Terjemahannya adalah : Sri Prabu Hayam Wuruk ingin memperistri puteri dari Sunda. Patih Madu diutus mengundang orang Sunda.

Prabu Maharaja Linggabuana (Raja Sunda Ke 27) dengan permaisurinya Dewi Lara Linsing memiliki puteri cantik jelita yang diberi nama Dyah Pitaloka. Oleh kakeknya Prabu Ragamulya Luhur Prabawa (Raja Sunda ke 26) diberi nama pula Citraresmi. Lahir pada tahun 1339 Masehi. Sang puteri terkenal dengan kecantikannya sehingga dijuluki wajra yang berati permata. Sang Prabu Hayam Wuruk menginginkan untuk memperistri sang Puteri, dimana hal tersebut memiliki alasan logis karena mengingat kekerabatan Sunda – Majapahit yang telah terjalin dengan baik sejak lama. Pendiri Majapahit, yaitu Raden Wijaya yang bergelar Sang Kertarajasa Jayawardhana adalah cucu dari Prabu Darmariksa- Maharaja Sunda.

Untuk itu Bre Majapahit mengutus Patih Madu sebagai utusan kerajaan. Prabu Maharaja Linggabuana menerima lamaran tersebut dan menyetujui untuk melaksanakan upacara pernikahan di keraton kerajaan Majapahit. Namun sayang Mahapatih Gajah Mada tidak menyetujui pernikahan tersebut. Diam – diam ia menginginkan Sang Rajaputeri untuk diserahkan sebagai upeti demi terlaksananya Sumpah Amukti Palapa yang dicanangkannya.

Seperti yang diberitakan oleh kitab Pararaton :

Teka ratu Sunda maring Majapahit, sang ratu Maharaja tan pangaturakan putri. Wong Sunda kudu awaramena tingkahing jurungen. Sira Patihing Majapahit tan payun yen wiwahanen reh sira rajaputri makaturatura.

Yang artinya: “Lalu Raja Sunda datang di Majapahit. Sang Ratu Maharaja tidak bersedia mempersembahkan sang puteri. Orang Sunda harus meniadakan selamatan dan upacara pernikahan kata sang utusan.

 Sang Mahapatih Majapahit Gajah Mada tidak menginginkan pernikahan resmi, sebab ia menganggap rajaputeri Citraresmi sebagai upeti.”

Akhirnya Sang Patih meluap amarahnya atas penolakan sang Raja Sunda.

Ia memerintahkan laskar Majapahit untuk menghabisi Raja beserta pengiringnya yang hanya beberapa puluh orang. Sang Mahaprabu tidak gentar.

Ia berseru :

“Walaupun darah akan mengalir bagai sungai di Palagan Bubat ini, namun kehormatanku dan semua ksatria Sunda tidak akan membiarkan penghianatan terhadap negara dan rakyatku. Karena itu , janganlah kalian bimbang!”

 

Pertempuran yang tidak berimbang ini mengakibatkan seluruh orang Sunda tewas.Sedangkan Prajurit Gajah mada yang tewas berkisar seribu orang. Sang Ratu dan sang Ratna Citraresmi melakukan bela pati. Pembesar, pengiring, dayang-dayang, tak seorangpun yang tersisa.

Ketika Hayam Wuruk tiba di Palagan Bubat, sangatlah sedih hatinya. Setelah semua jenazah disempurnakan dan dibakar di Bubat, abu jenazah kemudian dikuburkan di Astana Gede, Kawali. Kemudian Sang Prabu Hayam wuruk jatuh sakit yang amat lama. Kerajaan menyalahkan Gajah Mada dan merencanakan agar Gajah Mada ditangkap dan dihukum. Sang Patih melarikan diri dan tak tentu rimbanya. Akhir hidupnyapun tidak diketahui dan dicatat dalam sejarah.!!

Peristiwa Bubat

umuli pasunda-bubat. Bhre prabhu ayun ing putri ring Sunda.Patih Madu ingutus angundangeng wong Sunda.
Tulisan diatas merupakan kisah tragedi bubat, dimuat dalam Berita Pararathon. Kitab tersebut menyebutnya Pabubat atau Pasunda Bubat.

Ahidep wong Sunda yan awarawarangana.Teka ratu Sunda maring Majapahit,

sang ratu Maharaja tan pangaturaken putri.Wong Sunda kudu awiramena tingkahing jurungen.

Sira patihing Majapahit tan payun yen wiwahanen-reh sira rajaputri makaturatura.

Tragedi Bubat terjadi antara Kerajaan Sunda dengan Majapahit, ketika di Majapahit dibawah pemerintahan Prabu Hayam Wuruk dengan Mahapatih Gajah Mada, sedangkan Kerajaan Sunda pada waktu di pimpin oleh Prabu Maharaja Linggabuana. Bubat terletak di Wilayah Jawa Timur, sebelah utara Majapahit.

 

Tragedi Bubat diperkirakan terjadi pada abad Ke-14, tepatnya pada hari selasa, sebelum tengah hari, dasawarsa 6, tahun 1357 M. Menurut Berita dari Nusantara II/2 halaman 62, dikisahkan gugurnya Prabu Linggabuana beserta para ksatria Sunda, sebagai berikut :

‘Selanjutnya dikisahkan, pada tanggal 13 bagian terang bulan Badra tahun 1279 Saka Sang Prabu Maharaja Sunda gugur di Bubat di negeri Majapahit. Saat itu Sang Prabu Maharaja bermaksud menikahkan putrinya yaitu Sang Retna Citraresmi atau Dyah Pitaloka dengan Bre Prabu Majapahit yang bernama Hayam Wuruk dengan julukan Sri Rajasanagara’.

Tragedi Bubat dikisahkan dalam beberapa sumber, antara lain Kidung Sunda ; Kidung Sundayana ; Carita Parahyangan ; Kitab Pararathon ; dan Pustaka Nusantara. Bahkan sudah terbit novel yang bersifat hiburan dan memuaskan keingin tahuan pembaca. Karena tentunya, mengisahkan Gajah Mada tidaklah lengkap jika tidak mencantumkan Peristiwa Bubat.

Seorang pakar Belanda bernama Prof Dr.C.C.Berg, menemukan beberapa versi Kidung Sunda, disinyalir disusun dengan menggunakan bahasa Jawa Pertengahan, berbentuk tembang (syair). Dua di antaranya pernah dibicarakan dan diterbitkannya, yaitu Kidung Sunda dan Kidung Sundayana (Perjalanan Urang Sunda) yang berasal dari Bali.

Di Bali Kidung Sundayana di kenal dengan nama Geguritan Sunda. Mungkin karena Berg kebetulan orang Belanda, dan pada masa lalu banyak menyebar luaskan kepada khalayak, maka masalah Bubat pernah disebut-sebut sebagai upaya Belanda untuk memecah belah Indonesia. Tapi dokumen lainpun selain Kidung Sundayanan atau Geguritan Sunda ditemukan pula, seperti dalam naskah Pararathon dan Pustaka Nusantara. Bahkan sekalipun hanya satu alinea, di dalam Carita Parahyangan pun di muat, sebagai berikut :

* Boga anak, Prebu Maharaja, lawasna jadi ratu tujuh taun, lantaran keuna ku musibat, Kabawa cilaka ku anakna, ngaran Tohaan, menta gede pameulina.
*Urang rea asalna indit ka Jawa, da embung boga salaki di Sunda. Heug wae perang di Majapahit.

Kidung Sunda atau Kidung Sundayana merupakan upaya dan niat baik Prabu Hayam Wuruk untuk menyesalkan masalah bubat. Hayam Wuruk mengirimkan utusan (darmadyaksa) dari Bali yang saat itu berada di Majapahit untuk menyaksikan pernikahannya. Melalui perantara Sang Darmadyaksa itu Hayam Wuruk menyampaikan permohonan maaf kepada Mangkubumi Hyang Bunisora Suradipati, pada waktu itu menggantikan Raja Sunda.dengan menyerahkan Abu dari Prabhu Linggabuana dan Putrinya Dyah pitaloka citraresmi.sampai saat ini abu mereka masih tersimpan di Astana Gede kawali Ciamis. Pada kesempatan itu pula dijanjikan, bahwa : peristiwa bubat akan dimuat dalam Kidung Sunda atau Kidung Sundayana. Semua bertujuan agar dapat diambil hikmahnya.

Hubungan Sunda dengan Majapahit

Didalam Pustaka Nusantara II diterangkan bahwa permaisuri Darmasiksa adalah putri keturunan Sanggramawijayottunggawarman, penguasa Sriwijaya yang bertahta sejak tahun 1018 sampai dengan 1027 M. Dari perkimpoiannya lahir dua orang putra, yakni Rakeyan Jayagiri atau Rakeyan Jayadarma dan Sang Ragasuci atau Rakeyan Saunggalah, dikenal pula dengan sebutan Sang Lumahing Taman.

Rakeyan Jayadarma dinikahkan dengan putri Mahisa Campaka dari Tumapel Jawa Timur, bernama Dyah Lembu Tal, sedangkan putranya yang kedua, yakni Ragasuci dijodohkan dengan Dara Puspa, putri Trailpkyaraja Maulibusanawar-madewa, dari Melayu. Dara Kencana, kakak dari Dara Puspita diperistri oleh Kertanegara, raja Singosari. Dari posisi campuran perkimpoian pada waktu itu sunda dapat memposisikan diri sebagai pelaku penengah pada setiap terjadi perselisihan antara Sumatra dan Jawa Timur.

Hubungan kekerabatan Sunda dengan Majapahir dimuat pula dalam naskah lain. Menurut Pustaka Rajya Rajya i Bhumi Nusantara parwa II sarga 3 : Rakeyan Jayadarma, putra Prabu Dharmasiksa Raja Sunda, adalah menantu Mahisa Campaka dari Jawa Timur. Rakeyan Jayadarma berjodoh dengan putrinya Mahisa Campaka yang bernama Dyah Singamurti alias Dyah Lembu Tal. Mahisa Campaka adalah anak dari Mahisa Wong Teleng, yang merupakan anak dari Ken Angrok, raja Singosari dari Ken Dedes.

Dari pernikahan Rakeyan Jayadarma denga Dyah Lembu Tal di Pakuan, memiliki putra yang bernama Sang Nararya Sanggramawijaya atau lebih dikenal dengan nama Raden Wijaya. Dengan demikian Raden Wijaya adalah turunan ke 4 dari Ken Angrok dan Ken Dedes.

Dikarenakan Jayadarma wafat dalam usia muda, Lembu Tal tidak bersedia tinggal lebih lama di Pakuan. Akhirnya Wijaya dan ibunya diantarkan ke Jawa Timur. Raden Wijaya setelah dewasa menjadi senapati Singasari, pada waktu itu diperintah oleh Kertanegara, hingga pada suatu ketika ia mampu mendirikan negara Majapahit. Raden Wijaya didalam Babad Tanah Jawi dikenal juga dengan nama Jaka Susuruh dari Pajajaran, karena ia lahir di Pakuan.

Dari alur kesejarahan tersebut, Raden Wijaya di Sunda dikenal juga sebagai Cucu dari Prabu Darmasiksa, Raja sunda yang ke-25, ayah Rakeyan Jayadarma. Dalam Pustaka Nusantara III dikisahkan pula, bahwa : Darmasiksa masih menyaksikan Raden Wijaya, cucunya mengalahkan Jayakatwang, raja Singasari. Kemudian dengan taktis ia mampu menyergap dan mengusir Pasukan Kublay Khan dari Jawa Timur. Empat hari pasca pengusiran pasukan Cina, atau pada 1293 M, Raden Wijaya dinobatkan menjadi raja Wilwatika dengan gelar Kertarajasa Jayawardana.

Hubungan Darmasiksa dengan Raden Wijaya ditulis pula dalam Pustaka Nusantara III, tentang pemberian nasehat Darmasiksa kepada Raden Wijaya, cucunya. Ketika itu Raden Wijaya berkunjung ke Pakuan dan mempersembah-kan hadiah kepada kakeknya. Nasehat tersebut, sebagai berikut :

Haywa ta sira kedo athawamerep ngalindih Bhumi Sunda mapan wus kinaliliran ring ki sanak ira dlahanyang ngku wus angemasi. Hetunya nagaramu wus agheng jaya santosa wruh ngawang kottaman ri puyut katisayan mwang jayacatrum, ngke pinaka mahaprabu. Ika hana ta daksina sakeng Hyang Tunggal mwang dumadi seratanya.

Ikang Sayogyanya rajya Jawa lawan rajya Sunda paraspasarpana atuntunan tangan silih asih pantara ning padulur. Yatanyan tan pratibandeng nyakrawati rajya sowangsowang. Yatanyan siddha hitasukha.

Yan rajya Sunda duh kantara, wilwatika sakopayana maweh carana ; mangkana juga rajya Sunda ring Wilwatika.

(Janganlah hendaknya kamu menggangu, menyerang dan merebut Bumi Sunda karena telah diwariskan kepada Saudaramu bila kelak aku telah tiada. Sekalipun negaramu telah menjadi besar dan jaya serta sentosa, aku maklum akan keutamaan, keluar biasaan dan keperkasaan mu kelak sebagai raja besar. Ini adalah anugrah dari Yang Maha Esa dan menjadi suratan-Nya.

Sudah selayaknya kerajaan Jawa dengan kerajaan Sunda saling membantu, bekerjasama dan saling mengasihi antara anggota keluarga. Karena itu janganlah beselisih dalam memerintah kerajaan masing-masing. Bila demikian akan menjadi keselamatan dankebahagiaan yang sempurna. Bila kerajaan Sunda mendapat kesusahan, Majapahit hendaknya berupaya sungguh-sungguh memberikan bantuan ; demikian pula halnya Kerajaan Sunda kepada Majapahit).

Memang, ketika masa Raden Wijaya, hubugan Sunda dengan Majapahit sangat baik dan tanpa percekcokan.

Itu sebabnya dalam Penyatuan Nusantara lewat Sumpah palapa Mahapatih gajahmada yang di kumandangkan di Hadapan Ratu Tribuanatungga dewi (Istri tertua dari raden wijaya,sepeninggal Raden wijaya dan Raja ke dua Jaya negara.) pada saat pengucapan sumpah palapa Tribuana tungga dewi menjadi Raja majaphit ke tiga menggantikan putranya jayanegara.Kerajaan Sunda –Galuh tidak pernah di masukkan dalam wilayah taklukan Majapahit,karena Sunda Galuh adalah kerajaan leluhur raja raja Majapahit.

info three

1324 AD

on August 5, 1324M. For the next period, Blitar Negarakertagama mentioned in the book of King Hayam Wuruk conjunction with a tour of the East Java region. A few years which makes things all the news about the Blitar and other places in the surrounding area was written in ‘Canto-Canto’

 

versi Indonesia

tahun 1324 Masehi

peristiwa penting, berdasarkan unsur kalender di prasasti, yang terjadi di ‘Pahing’ Minggu bulan Srawana Saka 1246, pada tanggal 5 Agustus 1324M. Untuk periode berikutnya, Blitar disebutkan dalam buku Negarakertagama hubungannya dengan Raja Hayam Wuruk tur ke daerah Jawa Timur. Beberapa tahun yang membuat hal berita sepanjang mengenai Blitar dan tempat-tempat lain di daerah sekitar ditulis dalam ‘Pupuh-Pupuh’

 

 

4.King Brawijaya V

 

Info One:

SABDAPALON ( PENASEHAT RAJA BRAWIJAYA V )

Sabdapalon adalah pandita dan penasehat Brawijaya V, penguasa kuat terakhir yang beragama Hindhu dari kerajaan Majapahit di Jawa. Bagian mitologi Jawa keberadaan Sabda Palon dipercaya mbaureksa kekuasaan di Jawa (Nusantara). Sabda Palon diyakini merupakan penjelmaan derivatif Hyang Ismaya (Semar) yang memiliki kewajiban menjadi pamomong semua penguasa (manusia) di Jawa (Nusantara). Sabdo Palon atau Semar atau Ismaya, diberi beberapa

gelar yaitu; Batara Semar, Batara Ismaya, Batara Iswara, Batara Samara, Sanghyang Jagad Wungku, Sanghyang Jatiwasesa, Sanghyang Suryakanta. Sedangkan dalam filosofi Jawa Semar disebut juga Badranaya dari gabungan kata Badra:Membangun sarana dari dasar dan Naya=Nayaka :Utusan yang kira-kira bila diterjemahkan berarti “Mengembani sifat membangun dan melaksanakan perintah Tuhan demi kesejahteraan manusia”.

 

 

Sabdo Palon diyakini sebagai penjelmaan Ismaya (Semar)

Mitologi ini sebenarnya memiliki makna bahwa para penguasa yang diasuh (dimong) Sabda Palon itu merupakan penguasa yang memiliki “kedaulatan spiritual”, yaitu penguasa yang Agung Binathara. Penguasa yang dipatuhi oleh seluruh rakyatnya dan disegani oleh penguasa-penguasa negara lain.

Cerita yang banyak diyakini oleh para ahli kebatinan, tugas Sabda Palon terakhir adalah momong Prabu Brawijaya di Majapahit. Sabda Palon memilih berpisah dengan momongannya, karena Prabu Brawijaya pindah agama, dari Agama Siwa-Buddha (campuran Jawa-Hindu-Buddha) menjadi Islam yang datang dari Arab. Dengan begitu, Prabu Brawijaya dianggap telah kehilangan kedaulatan spiritual-nya. Sabda Palon memilih mengundurkan diri dari kedudukannya sebagai pamong raja kemudian bertapa tidur di pusat kawah Gunung Merapi selama 500 tahun.

Selama Sabda Palon bertapa itu, tanah Jawa tidak akan memiliki kedaulatan lagi, serta tidak dihormati oleh bangsa-bangsa lain. Terbukti, bahwa sejak jaman Demak hingga Mataram Islam, para Sultan-nya perlu memohon legitimasi kekuasaannya kepada ulama Mekah, sedang para Sultan dari wilayah Sumatera dan Banten serta banyak lagi dari Indonesia Timur, memohon legitimasinya dari Daulah Ottoman Turki. Kesultanan Aceh, sebelum perang melawan Belanda, sebenarnya adalah salah satu wilayah Kesultanan Turki itu. Setelah itu Jawa dan Nusantara dijajah Belanda, Inggris dan Jepang. itu berarti Jawa dan Nusantara tidak lagi memiliki kedaulatan Spiritual?

Meskipun dapat dikaji seperti itu, tetapi sebaiknya cerita mitologi Jawa tentang Sabda Palon itu jangan diartikan sebagai penolakan Jawa terhadap Islam. Karena tidak ada ceritanya peradaban dan kebudayaan Jawa itu menolak masuknya paham agama macam apa pun. Malah Jawa biasanya dapat mendukung sehingga agama-agama yang masuk itu mencapai keemasannya di tanah Jawa. Tutunan Jawa tentang penyembahan pribadi kepada Yang Maha Kuasa dibebaskan, terserah kepada pilihan masing-masing. Mau menyembah dengan cara agama apa saja tidak akan pernah disalahkan. Pokoknya, paham dasar yang harus dilaksanakan setiap manusia adalah ketika hidup bermasyarakat bergaul dengan sesama makhluk Tuhan Yang Maha Agung, jenis apa pun.

Kewajibannya, setiap orang diharuskan ikut memperindah keindahan jagad dengan cara memelihara dan melestarikan keselarasan (keharmonisan) antar sesama makhluk, dan mejauhkan diri dari perselisihan. Sekali lagi: Melu Memayu Hayuning Bawana!Cerita Sabda Palon itu apa bila benar-benar di dalami sungguh-sungguh, malah jelas menggambarkan kesalahan Prabu Brawijaya dalam mengelola kedaulatan yang digenggamnya. Sebab Prabu Brawijaya yang kaya-raya dan berkedudukan sebagai maharaja (diugung raja brana lan kuwasa) lupa melaksanakan amanah kedaulatannya dengan benar. Ceritanya, Prabu Brawijaya terakhir memiliki selir yang banyak sekali, maka anaknya juga sangat banyak. Semua anak-anak itu lalu diberi “kedudukan” mengurus pemerintahan negara Majapahit. Oleh sebab itu, raja Majapahit lalu hilang kewibawaannya. Negara besar itu menjadi ringkih. Akhirnya ketika para Bupati Pesisir membantu Demak berperang dengan Majapahit, rakyat Majapahit tidak mau membela atau tidak ikut mempertahankannya.

Sabda Palon, sebenarnya merupakan simbul atau personifikasi kesetiaan rakyat kepada rajanya, kepada pemimpin negaranya atau kepada pemerintahnya. Sabda Palon memilih pisah dari Prabu Brawijaya, berarti rakyat sudah kehilangan kesetiaannya kepada raja Majapahit itu. Istilahnya terjadi pembangkangan publik terhadap kepemimpinan Brawijaya, tidak mau membela kerajaan ketika berperang melawan Demak dan Bupati-bupati Pesisir. Cerita itu disamarkan dengan pernyataan, bahwa Sabda Palon akan bertapa tidur selama 500 tahun. Cerita itu juga memuat pengertian, bahwa 500 tahun setelah runtuhnya Majapahit, rakyat Jawa (Nusantara) akan tumbuh kembali kesadarannya sebagai bangsa terjajah dan akan memiliki kesetiaan kembali kepada pemimpin bangsanya. Munculnya rasa kebangsaan dan kesetiaan terhadap tanah air itu digambarkan tidak dapat dibendung seperti meletusnya Gunung Merapi

Namanya disebutkan dalam Serat Darmanganhul, suatu tembang macapat Kesusastraan Jawa Baru berbahasa Jawa ngoko. Disebutkan bahwa Sabdapalon tidak bisa menerima sewaktu Brawijaya digulingkan pada tahun 1478 oleh tentara Demak dengan bantuan dari Walisongo (umumnya dalam sejarah dinyatakan bahwa Brawijaya digulingkan oleh Girindrawardhana. Ia lalu bersumpah akan kembali setelah 500 tahun, saat korupsi merajalela dan bencana melanda, untuk mengembalikan kejayaan agama dan kebudayaan Hindu (dalam Darmagandhul, agama orang Jawa disebut agama Buda). Serat Darmawulan juga berkisah tentang tokoh ini. Pada tahun 1978, Gunung Semeru meletus dan membuat sebagian orang percaya atas ramalan Sabdapalon tersebut.

Tokoh Sabdapalon dihormati di kalangan revivalis Hindu di Jawa serta di kalangan aliran tertentu penghayat Kejawen.

 

Patung untuk menghormatinya dapat dijumpai di Candi Ceto, Jawa Tengah. Sabdapalon seringkali dikaitkan dengan satu tokoh lain, Nayagenggong, sesama penasehat Brawijaya V. Sebenarnya tidak jelas apakah kedua tokoh ini orang yang sama atau berbeda.Sabdo Palon Noyo Genggong sebagai penasehat spiritual Prabu Brawijaya V ( memerintah tahun 1453 – 1478 ) tidak hanya dapat ditemui di dalam Serat Darmagandhul saja, namun di dalam bait-bait terakhir ramalan Joyoboyo (1135 – 1157) juga telah disebut-sebut, yaitu bait 164 dan 173 yang menggambarkan tentang sosok Putra Betara Indra sbb :

mumpuni sakabehing laku; nugel tanah Jawa kaping pindho; ngerahake jin setan; kumara prewangan, para lelembut ke bawah perintah saeko proyo kinen ambantu manungso Jawa padha asesanti trisula weda; landhepe triniji suci; bener, jejeg, jujur; kadherekake Sabdopalon lan Noyogenggong

 

Terjemahannya

(menguasai seluruh ajaran , memotong tanah Jawa kedua kali; mengerahkan jin dan setan; seluruh makhluk halus berada di bawah perintahnya bersatu padu membantu manusia Jawa berpedoman pada trisula weda; tajamnya tritunggal nan suci; benar, lurus, jujur; didampingi Sabdopalon dan Noyogenggong)

nglurug tanpa bala; yen menang tan ngasorake liyan; para kawula padha suka-suka; marga adiling pangeran wus teka; ratune nyembah kawula; angagem trisula wedha; para pandhita hiya padha muja; hiya iku momongane kaki Sabdopalon; sing wis adu wirang nanging kondhang; genaha kacetha kanthi njingglang; nora ana wong ngresula kurang; hiya iku tandane kalabendu wis minger; centi wektu jejering kalamukti; andayani indering jagad raya; padha asung bhekti.

Terjemahannya

(menyerang tanpa pasukan; bila menang tak menghina yang lain; rakyat bersuka ria; karena keadilan Yang Kuasa telah tiba; raja menyembah rakyat; bersenjatakan trisula wedha; para pendeta juga pada memuja; itulah asuhannya Sabdopalon; yang sudah menanggung malu tetapi termasyhur; segalanya tampak terang benderang; tak ada yang mengeluh kekurangan; itulah tanda zaman kalabendu telah usai; berganti zaman penuh kemuliaan; memperkokoh tatanan jagad raya; semuanya menaruh rasa hormat yang tinggi)



Sabdapalon ature sêndhu: “Kula niki Ratu Dhang Hyang sing rumêksa tanah Jawa. Sintên ingkang jumênêng Nata, dados momongan kula. Wiwit saking lêluhur paduka rumiyin, Sang Wiku Manumanasa, Sakutrêm lan Bambang Sakri, run-tumurun ngantos dumugi sapriki, kula momong pikukuh lajêr Jawi, …..….., dumugi sapriki umur-kula sampun 2.000 langkung 3 taun, momong lajêr Jawi, botên wontên ingkang ewah agamanipun, …..” Terjemahannya

(Sabdo Palon berkata sedih: “Hamba ini Ratu Dhang Hyang yang menjaga tanah Jawa. Siapa yang bertahta, menjadi asuhan hamba. Mulai dari leluhur paduka dahulu, Sang Wiku Manumanasa, Sakutrem dan Bambang Sakri, turun temurun sampai sekarang, hamba mengasuh keturunan raja-raja Jawa, …..….., sampai sekarang ini usia hamba sudah 2.000 lebih 3 tahun dalam mengasuh raja-raja Jawa, tidak ada yang berubah agamanya, …..”)

 

Ungkapan di atas menyatakan bahwa Sabdo Palon (Semar) telah ada di bumi Nusantara ini bahkan 525 tahun sebelum masehi jika dihitung dari berakhirnya kekuasaan Prabu Brawijaya pada tahun 1478. Saat ini di tahun 2007, berarti usia Sabdo Palon telah mencapai 2.532 tahun.
Setidaknya perhitungan usia tersebut dapat memberikan gambaran kepada kita, walaupun angka-angka yang menunjuk masa di dalam wasiat leluhur sangat toleransif sifatnya. Di kalangan spiritualis Jawa pada umumnya, keberadaan Semar diyakini berupa “suara tanpa rupa”. Namun secara khusus bagi yang memahami lebih dalam lagi, keberadaan Semar diyakini dengan istilah “mencolo putro, mencolo putri”, artinya dapat mewujud dan menyamar sebagai manusia biasa dalam wujud berlainan di setiap masa. Namun dalam perwujudannya sebagai manusia tetap mencirikan karakter Semar sebagai sosok “Begawan atau Pandhita”. Hal ini dapat dipahami karena dalam kawruh Jawa dikenal adanya konsep “menitis” dan “Cokro Manggilingan”.

Dari apa yang telah disinggung di atas, kita telah sedikit memahami bahwa Sabdo Palon sebagai pembimbing spiritual Prabu Brawijaya merupakan sosok Semar yang nyata. Menurut Sabdo Palon dalam ungkapannya dikatakan :
“…, paduka punapa kêkilapan dhatêng nama kula Sabdapalon? Sabda têgêsipun pamuwus, Palon: pikukuh kandhang. Naya têgêsipun ulat, Genggong: langgêng botên ewah. Dados wicantên-kula punika, kenging kangge pikêkah ulat pasêmoning tanah Jawi, langgêng salaminipun.

 

 

 

 

 

”Terjemahannya


(“…, apakah paduka lupa terhadap nama saya Sabdo Palon? Sabda artinya kata-kata, Palon adalah kayu pengancing kandang, Naya artinya pandangan, Genggong artinya langgeng tidak berubah. Jadi ucapan hamba itu berlaku sebagai pedoman hidup di tanah Jawa, langgeng selamanya.”)

Seperti halnya Semar telah banyak dikenal sebagai pamomong sejati yang selalu mengingatkan bilamana yang di”emong”nya salah jalan, salah berpikir atau salah dalam perbuatan, terlebih apabila melanggar ketentuan-ketentuan Tuhan Yang Maha Esa.
Semar selalu memberikan piwulangnya untuk bagaimana berbudi pekerti luhur selagi hidup di dunia fana ini sebagai bekal untuk perjalanan panjang berikutnya nanti. Jadi Semar merupakan pamomong yang “tut wuri handayani”, menjadi tempat bertanya karena pengetahuan dan kemampuannya sangat luas, serta memiliki sifat yang bijaksana dan rendah hati juga waskitho (ngerti sakdurunge winarah).

Semua yang disabdakan Semar tidak pernah berupa “perintah untuk melakukan” tetapi lebih kepada “bagaimana sebaiknya melakukan”. Semua keputusan yang akan diambil diserahkan semuanya kepada “tuan”nya. Semar atau Kaki Semar sendiri memiliki 110 nama, diantaranya adalah Ki Sabdopalon, Sang Hyang Ismoyo, Ki Bodronoyo, dan lain-lain.

Di dalam Serat Darmogandhul diceritakan episode perpisahan antara Sabdo Palon dengan Prabu Brawijaya karena perbedaan prinsip. Sebelum berpisah Sabdo Palon menyatakan kekecewaannya dengan sabda-sabda yang mengandung prediksi tentang sosok masa depan yang diharapkannya. Berikut ungkapan-ungkapan itu :

“….. Paduka yêktos, manawi sampun santun agami Islam, nilar agami Buddha, turun paduka tamtu apês, Jawi kantun jawan, Jawinipun ical, rêmên nunut bangsa sanes. Benjing tamtu dipunprentah dening tiyang Jawi ingkang mangrêti.”

 

Terjemahannya

 


(“….. Paduka perlu faham, jika sudah berganti agama Islam, meninggalkan agama Budha, keturunan Paduka akan celaka, Jawi (orang Jawa yang memahami kawruh Jawa) tinggal Jawan (kehilangan jati diri jawa-nya), Jawi-nya hilang, suka ikut-ikutan bangsa lain. Suatu saat tentu akan dipimpin oleh orang Jawa (Jawi) yang mengerti.”“….. Sang Prabu diaturi ngyêktosi, ing besuk yen ana wong Jawa ajênêng tuwa, agêgaman kawruh, iya iku sing diêmong Sabdapalon, wong jawan arêp diwulang wêruha marang bênêr luput.”

 

Terjemahannya
(“….. Sang Prabu diminta memahami, suatu saat nanti kalau ada orang Jawa menggunakan nama tua (sepuh), berpegang pada kawruh Jawa, yaitulah yang diasuh oleh Sabda Palon, orang Jawan (yang telah kehilangan Jawa-nya) akan diajarkan agar bisa melihat benar salahnya.”)
Dari dua ungkapan di atas Sabdo Palon mengingatkan Prabu Brawijaya bahwa suatu ketika nanti akan ada orang Jawa yang memahami kawruh Jawa (tiyang Jawi) yang akan memimpin bumi nusantara ini.

Juga dikatakan bahwa ada saat nanti datang orang Jawa asuhan Sabdo Palon yang memakai nama sepuh/tua (bisa jadi “mbah”, “aki”, ataupun “eyang”) yang memegang teguh kawruh Jawa akan mengajarkan dan memaparkan kebenaran dan kesalahan dari peristiwa yang terjadi saat itu dan akibat-akibatnya dalam waktu berjalan. Hal ini menyiratkan adanya dua sosok di dalam ungkapan Sabdo Palon tersebut yang merupakan sabda prediksi di masa mendatang, yaitu pemimpin yang diharapkan dan pembimbing spiritual (seorang pandhita).
Ibarat Arjuna dan Semar atau juga Prabu Parikesit dan Begawan Abhiyasa. Lebih lanjut diceritakan :

 

“Sang Prabu karsane arêp ngrangkul Sabdapalon lan Nayagenggong, nanging wong loro mau banjur musna. Sang Prabu ngungun sarta nênggak waspa, wusana banjur ngandika marang Sunan Kalijaga: “Ing besuk nagara Blambangan salina jênêng nagara Banyuwangi, dadiya têngêr Sabdapalon ênggone bali marang tanah Jawa anggawa momongane. Dene samêngko Sabdapalon isih nglimput aneng tanah sabrang.”

 

Terjemahannya

(“Sang Prabu berkeinginan merangkul Sabdo Palon dan Nayagenggong, namun orang dua itu kemudian raib. Sang Prabu heran dan bingung kemudian berkata kepada Sunan Kalijaga : “Gantilah nama Blambangan menjadi Banyuwangi, jadikan ini sebagai tanda kembalinya Sabda Palon di tanah Jawa membawa asuhannya.

Dari kalimat ini jelas menandakan bahwa Sabdo Palon dan Prabu Brawijaya berpisah di tempat yang sekarang bernama Banyuwangi. Tanah seberang yang dimaksud tidak lain tidak bukan adalah Pulau Bali. Untuk mengetahui lebih lanjut guna menguak misteri ini, ada baiknya kita kaji sedikit tentang Ramalan Sabdo Palon berikut ini.Ramalan Sabdo Palon


( Terjemahan bebas bahasa Indonesia )

 

1. Ingatlah kepada kisah lama yang ditulis di dalam buku babad tentang negara Mojopahit. Waktu itu Sang Prabu Brawijaya mengadakan pertemuan dengan Sunan Kalijaga didampingi oleh Punakawannya yang bernama Sabda Palon Naya Genggong.

 

2. Prabu Brawijaya berkata lemah lembut kepada punakawannya: “Sabda Palon sekarang saya sudah menjadi Islam. Bagaimanakah kamu? Lebih baik ikut Islam sekali, sebuah agama suci dan baik.”

3. Sabda Palon menjawab “Hamba tak mau masuk Islam Sang Prabu, sebab saya ini raja serta pembesar Dang Hyang se tanah Jawa. Saya ini yang membantu anak cucu serta para raja di tanah jawa. Sudah digaris kita harus berpisah.

4. Berpisah dengan Sang Prabu kembali ke asal mula saya. Namun Sang Prabu kami mohon dicatat. Kelak setelah 500 tahun saya akan mengganti agama Budha lagi (maksudnya Kawruh Budi), saya sebar seluruh tanah Jawa.

5. Bila ada yang tidak mau memakai, akan saya hancurkan. Menjadi makanan jin setan dan lain-lainnya. Belum legalah hati saya bila belum saya hancur leburkan. Saya akan membuat tanda akan datangnya kata-kata saya ini. Bila kelak Gunung Merapi meletus dan memuntahkan laharnya.

6. Lahar tersebut mengalir ke Barat Daya. Baunya tidak sedap. Itulah pertanda kalau saya datang. Sudah mulai menyebarkan agama Buda (Kawruh Budi). Kelak Merapi akan bergelegar. Itu sudah menjadi takdir Hyang Widhi bahwa segalanya harus bergantian. Tidak dapat bila diubah lagi.

7. Kelak waktunya paling sengsara di tanah Jawa ini pada tahun: Lawon Sapta Ngesthi Aji. Umpama seorang menyeberang sungai sudah datang di tengah-tengah. Tiba-tiba sungainya banjir besar, dalamnya menghanyutkan manusia sehingga banyak yang meninggal dunia.

8. Bahaya yang mendatangi tersebar seluruh tanah Jawa. Itu sudah kehendak Tuhan tidak mungkin disingkiri lagi. Sebab dunia ini ada ditanganNya. Hal tersebut sebagai bukti bahwa sebenarnya dunia ini ada yang membuatnya.

9. Bermacam-macam bahaya yang membuat tanah Jawa rusak. Orang yang bekerja hasilnya tidak mencukupi. Para priyayi banyak yang susah hatinya. Saudagar selalu menderita rugi. Orang bekerja hasilnya tidak seberapa. Orang tanipun demikian juga. Penghasilannya banyak yang hilang di hutan.

10. Bumi sudah berkurang hasilnya. Banyak hama yang menyerang. Kayupun banyak yang hilang dicuri. Timbullah kerusakan hebat sebab orang berebutan. Benar-benar rusak moral manusia. Bila hujan gerimis banyak maling tapi siang hari banyak begal.

11. Manusia bingung dengan sendirinya sebab rebutan mencari makan. Mereka tidak mengingat aturan negara sebab tidak tahan menahan keroncongannya perut. Hal tersebut berjalan disusul datangnya musibah pagebluk yang luar biasa. Penyakit tersebar merata di tanah Jawa. Bagaikan pagi sakit sorenya telah meninggal dunia.

12. Bahaya penyakit luar biasa. Di sana-sini banyak orang mati. Hujan tidak tepat waktunya. Angin besar menerjang sehingga pohon-pohon roboh semuanya. Sungai meluap banjir sehingga bila dilihat persis lautan pasang.

13. Seperti lautan meluap airnya naik ke daratan. Merusakkan kanan kiri. Kayu-kayu banyak yang hanyut. Yang hidup di pinggir sungai terbawa sampai ke laut. Batu-batu besarpun terhanyut dengan gemuruh suaranya.

14. Gunung-gunung besar bergelegar menakutkan. Lahar meluap ke kanan serta ke kiri sehingga menghancurkan desa dan hutan. Manusia banyak yang meninggal sedangkan kerbau dan sapi habis sama sekali. Hancur lebur tidak ada yang tertinggal sedikitpun.

15.Gempa bumi tujuh kali sehari, sehingga membuat susahnya manusia. Tanahpun menganga. Muncullah brekasakan yang menyeret manusia ke dalam tanah. Manusia-manusia mengaduh di sana-sini, banyak yang sakit. Penyakitpun rupa-rupa. Banyak yang tidak dapat sembuh. Kebanyakan mereka meninggal dunia.
16. Demikianlah kata-kata Sabda Palon yang segera menghilang sebentar tidak tampak lagi diriya. Kembali ke alamnya. Prabu Brawijaya tertegun sejenak. Sama sekali tidak dapat berbicara. Hatinya kecewa sekali dan merasa salah. Namun bagaimana lagi, segala itu sudah menjadi kodrat yang tidak mungkin diubahnya lagi.

Dari bait-bait di atas dapatlah kita memahami bahwa Sabdo Palon menyatakan berpisah dengan Prabu Brawijaya kembali ke asal mulanya. Perlu kita tahu bahwa Semar adalah wujud manusia biasa titisan dewa Sang Hyang Ismoyo. Jadi ketika itu Sabdo Palon berencana untuk kembali ke asal mulanya adalah alam kahyangan (alam dewa-dewa), kembali sebagai wujud dewa, Sang Hyang Ismoyo. Lamanya pergi selama 500 tahun. Dan kemudian Sabdo Palon menyatakan janjinya akan datang kembali di bumi tanah Jawa (tataran nusantara) dengan tanda-tanda tertentu. Diungkapkannya tanda utama itu adalah muntahnya lahar gunung Merapi ke arah barat daya. Baunya tidak sedap.

Dan juga kemudian diikuti bencana-bencana lainnya. Itulah tanda Sabdo Palon telah datang. Dalam dunia pewayangan keadaan ini dilambangkan dengan judul: “Semar Ngejawantah”.
Mari kita renungkan sesaat tentang kejadian muntahnya lahar gunung Merapi tahun lalu dimana untuk pertama kalinya ditetapkan tingkat statusnya menjadi yang tertinggi : “Awas Merapi”. Saat kejadian malam itu lahar merapi keluar bergerak ke arah “Barat Daya”. Pada hari itu tanggal 13 Mei 2006 adalah malam bulan purnama bertepatan dengan Hari Raya Waisyak (Budha) dan Hari Raya Kuningan (Hindu). Secara hakekat nama “Sabdo Palon Noyo Genggong” adalah simbol dua satuan yang menyatu, yaitu : Hindu – Budha (Syiwa Budha).

Di dalam Islam dua satuan ini dilambangkan dengan dua kalimat Syahadat. Apabila angka tanggal, bulan dan tahun dijumlahkan maka : 1 + 3 + 5 + 2 + 6 = 17 (1+7 = 8 ). Angka 17 kita kenal merupakan angka keramat. 17 merupakan jumlah raka’at sholat lima waktu di dalam syari’at Islam. 17 juga merupakan lambang hakekat dari “bumi sap pitu” dan “langit sap pitu” yang berasal dari Tuhan YME. Sedangkan angka 8 merupakan lambang delapan penjuru mata angin. Di Bali hal ini dilambangkan dengan apa yang kita kenal dengan “Sad Kahyangan Jagad”. Artinya dalam kejadian ini delapan kekuatan dewa-dewa menyatu, menyambut dan menghantarkan Sang Hyang Ismoyo (Sabdo Palon) untuk turun ke bumi. Di dalam kawruh Jawa, Sang Hyang Ismoyo adalah sosok dewa yang dihormati oleh seluruh dewa-dewa. Dan gunung Merapi di sini melambangkan hakekat tempat atau sarana turunnya dewa ke bumi (menitis).

 

SIAPA SEJATINYA “SABDO PALON NOYO GENGGONG” ?
Setelah kita membaca dan memahami secara keseluruhan wasiat-wasiat leluhur Nusantara, maka telah sampai saatnya kita mengulas sesuai dengan pemahaman kita tentang siapa sejatinya Sabdo Palon Noyo Genggong itu.

 

“Sabdo Palon adalah seorang ponokawan Prabu Brawijaya, penasehat spiritual dan pandhita sakti kerajaan Majapahit. Dari penelusuran secara spiritual,

Sabdo Palon itu sejatinya adalah beliau : Dang Hyang Nirartha/ Mpu Dwijendra/ Pedanda Sakti Wawu Rawuh/ Tuan Semeru yang akhirnya moksa di Pura Uluwatu.”Dari referensi yang saya dapatkan, Dang Hyang Nirartha adalah anak dari Dang Hyang Asmaranatha, dan cucu dari Mpu Tantular atau Dang Hyang Angsokanatha (penyusun Kakawin Sutasoma dimana di dalamnya tercantum “Bhinneka Tunggal Ika”).

 

 

Danghyang Nirartha

adalah seorang pendeta Budha yang kemudian beralih menjadi pendeta Syiwa. Beliau juga diberi nama Mpu Dwijendra dan dijuluki Pedanda Sakti Wawu Rawuh, beliau juga dikenal sebagai seorang sastrawan. Dalam Dwijendra Tattwa dikisahkan sebagai berikut :

 

“Pada Masa Kerajaan Majapahit di Jawa Timur, tersebutlah seorang Bhagawan yang bernama Dang Hyang Dwi Jendra. Beliau dihormati atas pengabdian yang sangat tinggi terhadap raja dan rakyat melalui ajaran-ajaran spiritual, peningkatan kemakmuran dan menanggulangi masalah-masalah kehidupan. Beliau dikenal dalam menyebarkan ajaran Agama Hindu dengan nama “Dharma Yatra”. Di Lombok Beliau disebut “Tuan Semeru” atau guru dari Semeru, nama sebuah gunung di Jawa Timur.”

Dengan kemampuan supranatural dan mata bathinnya, beliau melihat benih-benih keruntuhan kerajaan Hindu di tanah Jawa. Maksud hati hendak melerai pihak-pihak yang bertikai, akan tetapi tidak mampu melawan kehendak Sang Pencipta, ditandai dengan berbagai bencana alam yang ditengarai turut ambil kontribusi dalam runtuhnya kerajaan Majapahit (salah satunya adalah bencana alam “Pagunungan Anyar”). Akhirnya beliau mendapat petunjuk untuk hijrah ke sebuah pulau yang masih di bawah kekuasaan Majapahit, yaitu Pulau Bali. Sebelum pergi ke Pulau Bali, Dang Hyang Nirartha hijrah ke Daha (Kediri), lalu ke Pasuruan dan kemudian ke Blambangan.

Beliau pertama kali tiba di Pulau Bali dari Blambangan sekitar tahun caka 1411 atau 1489 M ketika Kerajaan Bali Dwipa dipimpin oleh Dalem Waturenggong. Beliau mendapat wahyu di Purancak, Jembrana bahwa di Bali perlu dikembangkan paham Tripurusa yakni pemujaan Hyang Widhi dalam manifestasi-Nya sebagai Siwa, Sadha Siwa, dan Parama Siwa. Dang Hyang Nirarta dijuluki pula Pedanda Sakti Wawu Rawuh karena beliau mempunyai kemampuan supra natural yang membuat Dalem Waturenggong sangat kagum sehingga beliau diangkat menjadi Bhagawanta (pendeta kerajaan). Ketika itu Bali Dwipa mencapai jaman keemasan, karena semua bidang kehidupan rakyat ditata dengan baik.

Hak dan kewajiban para bangsawan diatur, hukum dan peradilan adat/agama ditegakkan, prasasti-prasasti yang memuat silsilah leluhur tiap-tiap soroh/klan disusun. Awig-awig Desa Adat pekraman dibuat, organisasi subak ditumbuh-kembangkan dan kegiatan keagamaan ditingkatkan. Selain itu beliau juga mendorong penciptaan karya-karya sastra yang bermutu tinggi dalam bentuk tulisan lontar, kidung atau kekawin.

Pura-pura untuk memuja beliau di tempat mana beliau pernah bermukim membimbing umat adalah : Purancak, Rambut siwi, Pakendungan, Ulu watu, Bukit Gong, Bukit Payung, Sakenan, Air Jeruk, Tugu, Tengkulak, Gowa Lawah, Ponjok Batu, Suranadi (Lombok), Pangajengan, Masceti, Peti Tenget, Amertasari, Melanting, Pulaki, Bukcabe, Dalem Gandamayu, Pucak Tedung, dan lain-lain. Akhirnya Dang Hyang Nirartha menghilang gaib (moksa) di Pura Uluwatu. (Moksa = bersatunya atman dengan Brahman/Sang Hyang Widhi Wasa, meninggal dunia tanpa meninggalkan jasad).

10

 (sepuluh) pesan dari beliau Dang Hyang Nirartha sbb:
1. Tuwi ada ucaping haji, utama ngwangun tlaga, satus reka saliunnya, kasor ento utamannya, ring sang ngangun yadnya pisan, kasor buin yadnyane satus, baan suputra satunggal. ( bait 5 )
Ada sebenarnya ucapan ilmu pengetahuan, utama orang yang membangun telaga, banyaknya seratus, kalah keutamaannya itu, oleh orang yang melakukan korban suci sekali, korban suci yang seratus ini, kalah oleh anak baik seorang.2. Bapa mituduhin cening, tingkahe menadi pyanak, eda bani ring kawitan, sang sampun kaucap garwa, telu ne maadan garwa, guru reka, guru prabhu, guru tapak tui timpalnya.

( bait 6 )
Ayahnda memberitahumu anakku, tata cara menjadi anak, jangan durhaka pada leluhur, orang yang disebut guru, tiga banyaknya yang disebut guru, guru reka, guru prabhu, dan guru tapak (yang mengajar) itu.3. Melah pelapanin mamunyi, ring ida dane samian, wangsane tong kaletehan, tong ada ngupet manemah, melah alepe majalan, batise twara katanjung, bacin tuara bakat ingsak.

 

( bait 8 )


Lebih baik hati-hati dalam berbicara, kepada semua orang, tak akan ternoda keturunannya, tak ada yang akan mencaci maki, lebih baik hati-hati dalam berjalan, sebab kaki tak akan tersandung, dan tidak akan menginjak kotoran.4.

 

 Uli jani jwa kardinin, ajak dadwa nah gawenang, patut tingkahe buatang, tingkahe mangelah mata, gunannya anggon malihat, mamedasin ane patut, da jua ulah malihat.

 

( bait 10 )

Mulai sekarang lakukan, lakukanlah berdua, patut utamakan tingkah laku yang benar, seperti menggunakan mata, gunanya untuk melihat, memperhatikan tingkah laku yang benar, jangan hanya sekedar melihat.5. Tingkahe mangelah kuping, tuah anggon maningehang, ningehang raose melah, resepang pejang di manah, da pati dingeh-dingehang, kranannya mangelah cunguh, anggon ngadek twah gunanya.

 

 ( bait 11 )
Kegunaan punya telinga, sebenarnya untuk mendengar, mendengar kata-kata yang benar, camkan dan simpan dalam hati, jangan semua hal didengarkan.6. Nanging da pati adekin, mangulah maan madiman, patutang jua agrasayang, apang bisa jwa ningkahang, gunan bibih twah mangucap, de mangucap pati kacuh, ne patut jwa ucapang.

 

( bait 12 )

Jangan segalanya dicium, sok baru dapat mencium, baik-baiklah caranya merasakan, agar bisa melaksanakannya, kegunaan mulut untuk berbicara, jangan berbicara sembarangan, hal yang benar hendaknya diucapkan.

7.

Ngelah lima da ja gudip, apikin jua nyemakang, apang patute bakatang, wyadin batise tindakang, yatnain twah nyalanang, eda jwa mangulah laku, katanjung bena nahanang.

 ( bait 13 )

Memiliki tangan jangan usil, hati-hati menggunakan, agar selalu mendapat kebenaran, begitu pula dalam melangkahkan kaki, hati-hatilah melangkahkannya, bila kesandung pasti kita yang menahan (menderita) nya.
8.

 Awake patut gawenin, apang manggih karahaywan, da maren ngertiang awak, waluya matetanduran, tingkahe ngardinin awak, yen anteng twi manandur, joh pare twara mupuang.

 ( bait 14 )
Kebenaran hendaknya diperbuat, agar menemukan keselamatan, jangan henti-hentinya berbuat baik, ibaratnya bagai bercocok tanam, tata cara dalam bertingkah laku, kalau rajin menanam, tak mungkin tidak akan berhasil.

 

9.

 Tingkah ne melah pilihin, buka anake ka pasar, maidep matetumbasan, masih ya nu mamilihin, twara nyak meli ne rusak, twah ne melah tumbas ipun, patuh ring ma mwatang tingkah.

( bait 15 )
Pilihlah perbuatan yang baik, seperti orang ke pasar, bermaksud hendak berbelanja, juga masih memilih, tidak mau membeli yang rusak, pasti yang baik dibelinya, sama halnya dengan memilih tingkah laku.
10.

 Tingkah ne melah pilihin, da manganggoang tingkah rusak, saluire kaucap rusak, wantah nista ya ajinnya, buine tong kanggoang anak, kija aba tuara laku, keto cening sujatinnya.

 ( bait 16 )
Pilihlah tingkah laku yang baik, jangan mau memakai tingkah laku yang jahat, betul-betul hina nilainya, ditambah lagi tiada disukai masyarakat, kemanapun di bawa tak akan laku, begitulah sebenarnya anakku.

Akhirnya dengan penelusuran secara spiritual dapatlah disimpulkan : “Jadi yang dikatakan “Putra Betara Indra” oleh Joyoboyo, “Budak Angon” oleh Prabu Siliwangi, dan “Satrio Pinandhito Sinisihan Wahyu” oleh Ronggowarsito itu, tidak lain dan tidak bukan adalah Sabdo Palon, yang sejatinya adalah Dan Dang Hyang Nirartha/ Mpu Dwijendra/ Pedanda Sakti Wawu Rawuh/ Tuan Semeru

 

 

 

 

 

____________________________________________________

the end @ copyright Dr Iwan suwandy.

 

 

A few years after

 Gajah Mada’s death,

 

the Majapahit navy captured Palembang,

 

putting an end to the Srivijayan kingdom. Gajah Mada’s other renown general was

 

Adityawarman, known for his conquest in Minangkabau. 

 

By the fourteenth century, Sunda Kelapa became a major trading port for the kingdom.

 

 

Prambanan Temple in Yogyakarta, Indonesia

 

 

 

 

 

14th century

The Glory of Majapahit

Majapahit was the first empire to truly embrace the entire Indonesian archipelago. Later Javanese rulers, ancient and modern, have always looked upon this kingdom as their spiritual and political forerunner.

 

 Majapahit reached its zenith in the middle of the 14th Century under the rule of Wijaya’s grandson Hayam Wuruk and his brillian prime minister Patih Gajah Mada.

 

Knowledge of Majapahit comes partly from stone inscriptions found among hundreds of temple ruins discovered in the vicinity of the capital, but mainly from a panegyric poepwritten by the court

 

poet Prapanca following the death of Gajahmada in 1365.

 

This next, known as the Negarakertagama,

 records all kinds of interesting details about the court and the royal family.One of the most important passages concerns an oath taken by Gajah Mada (the so-called sumpah palapa) to bring all the major islands of the archipelago (the Nusantara or ‘other islands’), under Majapahit’s control.

 This is said to have been accomplished by Gajah Mada, but historians feel that the subjugation of Nusantara actually involved a kind of trading federation with Majapahit as the dominant partner.

Nevertheless, the trading ports of Sumatra as well as the Malay peninsula, Borneo, Sulawesi, Maluku and Bali all seem to have acknowledged Majapahit’s sovereignty. Not until the end of the 19th Century was a comparable attempt made to unify these disprate areas under a single banner

 

The Majapahit History Collections

Part IV

The Declining Of Madjapahit War(Perang Pada Saat Mundurnya Kerajaan Majapahit)

 

 

1297

collections

 

Samudra Pasai, Aceh Darussalam – The First Islamic Kingdom in Indonesia

Maret 7, 2012 — ZULFITRIANSYAH PUTRA

1. History

When the establishment of the Sultanate of Samudera Pasai can not be ascertained accurately and still be a debate of the historians. However, there is confidence that the Sultanate of Samudera Pasai established earlier than the Ottoman dynasty in Turkey which has become one superpower in the world civilization. If the Ottoman Dynasty began to put the power in about the year 1385 AD, the Sultanate of Samudera Pasai been spreading its influence in Southeast Asia since 1297 AD.

 


A number of historians and researchers from Europe at the time of Dutch colonial occupation has been some time doing research to reveal the origin of the existence of one of the largest government in Aceh this earth. Some scholars and researchers from the Netherlands, including Snouck Hurgronje, JP Moquette, JL Moens, J. Poll Hushoff, GP Rouffaer, HKJ Cowan, and others, agree on the expectation that the new Sultanate of Samudera Pasai standing in the middle of the 13th century and by putting the name of Sultan Malik Al Salih as its founder (Rusdi Sufi & Agus Budi Wibowo, 2006:50). Malik Al Salih own name is known and different writing, including Malik Ul Salih, Malik Al Saleh, Malikussaleh, Malik Al Salih, or Malik Saleh Ul.

a. The Origin of Ocean Pasai Nomination

The full names of the Sultanate of Samudera Pasai is “Aca Pasai Ocean”, which means “Ocean of good government in the capital Pasai” (HM Zainuddin, 1961:116). Centre of government is now no longer exists but its location is estimated to be around the state Blang Malay. The name “Ocean” that is used as the name of the island is now called Sumatra, as mentioned by the Portuguese. Previously, the name of the region is the island of Perca.

While the rover is coming from China / Chinese call it by name “Chincou”, which means “Island of Gold”, like that known from the writings of I’tsing.Kertanegara King, leader of the famous Singasari Government, saying this area Suwarnabhumi name, which means that it is similar to what is called by the people of China, “The Island of Gold”.

Sultanate of Samudera Pasai an Islamic government, which is located along the coast of northern Sumatra, more or less around the city of Lhokseumawe, North Aceh today. Written records that had been believed by historians to trace the history of the Sultanate of Samudera Pasai Malay historiography is a three-book saga that King Pasai, Malay History, and thesaga of King Bakoy. Hikayat Raja Pasai give a big influence in efforts to reveal the history of the Sultanate of Samudera Pasai, although nuances of myth is still a problem in interpreting the truth.

About the name “Ocean” and “Pasai”, appeared a number of opinions that try to parse the origins of the use of the name. One is as set forth by European scholars, JL Moens, who says that the word “Pasai” comes from the term “Persian”. According to Moens, those traders who came from Persia to say the word “Pasai” with the text “Pa’Se.” Moens analysis can be accepted, with a note that since the 7th century AD the merchants who came from Persia has arrived and stopped in an area that later became the place of establishment of the Sultanate of Samudera Pasai (MD Mansoer, 1963:59).

Opinion Moens received support from several people, including Prof. Gabriel Ferrand, in his work entitled L’Empire (1922), also in the book The Golden Khersonese (1961), written by Assoc. Paul Wheatley. Both work in leveraging data-data on the evidence of the rover from the Middle East to travel to Southeast Asia. Both Gabriel and Paul Wheatley Ferrand alike agree that since the 7th century AD, major ports in Southeast Asia, including in the Malacca Strait, have been visited by people traveling and the merchants who came from West Asia. Also mentioned that in all the cities there were trade-foundation or foundation settlement, the settlement of Muslim traders who stopped and stayed there.

H. Mohammad Said, a journalist as well as writers who dedicated his life to research and publish books events in Aceh, including the Sultanate of Samudera Pasai and the Sultanate of Aceh Darussalam, tend to conclude that the origin of the naming muasal “Pasai” comes from Chinese merchants.According to Said, the term “Po Se” is popularly used in the mid-eighth century AD, as found in the records and reports from the China trip rover, identical and similar to the mention of the word “Pase” or “Pasai” (Said, 1963:2004-205).

There is also an opinion that says that the name “Pasai” comes from the word “tapasai” which means “the sea”. The word “tapa” are frequently found in the Polynesian languages meaning “edge”. The word “Sai” can be interpreted as a “sea”, which is also included in the vocabulary of the Malay-Polynesian continent. The word “Pasai” is a synonym of the word “beach”.Similarly, the word “ocean” which also means “not far from the sea.” So, both “Ocean” or “Pasai” implies more or less the same, that “the country is situated on the sea” (Slamet Muljana, 2005:136).

Name Pasai Ocean and often was mentioned in various sources was found, both from external sources or local sources. The sources from outside the archipelago are often mentioned the existence of a region called the Ocean and Pasai such as reports or notes of the journey, the journey of Chinese origin, Arab, India, and Europe, who had stopped to Pasai Ocean region. The course notes as written by Marco Polo, Odorico, Ibn Batuta, Tome Pires, as well as news from China. While the source of the domestic one, as enshrined in the National Book Kertagama Mpu Prapanca written works within the 13th century until the 14th century AD.

Ibn Batuta, a Muslim traveler from Morocco, Morocco, for example, in a note saying that he had visited in 1345 M. Pasai Ibn Batuta, who stopped at Pasai for 15 days, the Sultanate of Samudera Pasai describes as “a country that is green with a large port city and the beautiful.”Ibn Batuta tells, when I arrived in China, he saw the ship Sultan Pasai in the state. Indeed, Chinese sources said that there is a messenger Pasai routinely come to China to deliver the tribute.

Note on the Mongol Dynasty in China showed that some governments in Sumatra, including the Government of the Ocean / Pasai, had established relations with the Mongolian Government was under the command of Kubhilai Khan. Government Ocean / Pasai starting relationship with the Mongol Dynasty in 1282. Government Ocean / Pasai in touch with the great empires in Asia by the Chinese mission that returned from the South Indian Ocean with stops in Pasai. This event is regarded as the initial contact between Ocean Pasai with Chinese / Mongolian (Muhammad Gade Ismail, 1997:23).


Sultan Mausoleum of the First Marine Board Pasai

Other information also mentions that the Sultan had sent envoys Pasai Ocean to Quilon, Western India, in 1282 AD This proves that the Sultanate of Pasai have wide relations with other governments abroad. In addition, the travel notes titled Tuhfat Al-Nazha, Ibn Batuta said, at that time Pasai have transformed the center of Islamic studies in Southeast Asia.

Logging of Portuguese origin who had settled in Malacca in the period 1512-1515, Tomi Pires, said that Pasai is the most important city in time for the whole of Sumatra, because there are no other important places on the island unless Pasai. The name of the city by some people called the Ocean and then stick with the name Ocean Pasai and became a symbol to refer to the island of Sumatra. Pasai City, according to Tomi Pires, assessed a population of not less than 20,000 people (Ismail, 1997:37).

Marco Polo reported that in 1267 AD was established the first Islamic government of the archipelago, which is none other than the Sultanate Pasai. Marco Polo visited Pasai in the reign of Sultan Malik Al Salih, exactly in 1292 AD, when the government has not been long standing, but has showed the potential prosperity. Marco Polo stopped the Ocean Pasai in network journey from China to Persia. At that time, Marco Polo from Italy to participate in the delegation who visited Sumatra sepulang attend the invitation of Kublai Khan, the King of the Mongols, who also controls the territory of China.Marco Polo mentions, people in Pasai at that time are still many who have not embraced the religion (Islam), but the community of Arabs, called by the name of Marco Saraceen – have quite a lot and plays an important role in the effort to circumcise the people of Aceh. Marco Polo mentions disinggahinya areas such as “Giava Minor” or “Java Minor” (Mohammad H. Said, 1963:82-83).

Apart from written sources and records in the course of the race rover, other evidence that at least some help to reveal the history of the Sultanate of Samudera Pasai obtained from the remains of the abandoned civilization, like ancient tombs made of granite or marble and currency- Dirham namedDeureuham or are found in Sub-Ocean, North Aceh district, Nanggroe Aceh Darussalam. Time of the death of Sultan Malik Al Salih, the founder of the Sultanate of Samudera Pasai, knowing from his own writings that appear on a headstone is found in the Blang Me, ie in 697 Hijri or 1297 AD coincided with the years. Meanwhile, when Malik Al Salih was born not found evidence that more clear.


Applicable Currency Pasai Ocean

The sources of the origin of the Sultanate of Samudera Pasai muasal version of Western scholars who formulated the Dutch colonial era was different from what is believed to be leaders of national historians and scholars at the time when Indonesia gained its independence. In the “History of the National Seminar” held in Medan, North Sumatra, on March 17-20, 1963, and the seminar “Entry and Growth of Islam in Aceh”, which was held on July 10-16, 1978 in Banda Aceh, among others was attended by Prof Hamka, Prof. A.Hasjmy, Prof. H. Atjeh Aboe Bakar, H. Mohammad Said, and MD Mansoer, has raised a different perspective in the history of the establishment of the Sultanate of effort menelisik Pasai Ocean.

Based on a number of indicators and sources of more recent, including explanations of Arab travelers on the Southeast Asia as well as two local script is found in Aceh, namely “Idhahul Fi Mamlakatil Peureula Rights” by Abu Ishaq Al Makarany and “Tawarich Kings The Government of Aceh “, the experts concluded that the national history of Islamic government Pasai Ocean has stood since the 11th century, or rather the year 433 Hijri alias of calendar year 1042 AD (Sufi & Wibowo, 2005:52).

The location of the establishment of the Sultanate of Samudera Pasai, have been also efforts to research and investigation, one of them efforts by the Office of the excavation is done Archeological Department of Education and Culture of the Republic of Indonesia. From this research effort found that the location of the Sultanate of Samudera Pasai located in the area called Pasai, which is now located in the North Aceh district, Nanggroe Aceh Darussalam Province.

According to GP Rouffaer, one Dutch scholar who seriously investigates the history of the Sultanate of Samudera Pasai, said that the first Pasai park on the right of Pasai River, while the Ocean is located on the left side of river.However, over time, both places are collected into one place and then made the establishment of a great kingdom, that the Sultanate of Samudera Pasai (T. Ibrahim Alfian, 1973:21).

b. Ocean, Pasai, and the influence of Egypt

There are several different views of formulating and interpreting the origin of the establishment of the Sultanate of Samudera Pasai. One is the notion that the Sultanate of Samudera Pasai is a continuation of the history of pre-Islamic kingdoms that have existed previously. In a book entitled “The collapse of the Government and the emergence of Hindu-Javanese Muslim countries in the Archipelago”, Slamet Muljana wrote that Nazimuddin Al Kamil, Navy Admiral Fathimiah Dynasty in Egypt, conquered the kingdom of Hindu / Buddhist in Aceh and managed to dominate the region fertile Pasai known.Nazimuddin Al-Kamil later founded a kingdom at the mouth of the River Pasai in 1128 AD by the name of Pasai. The reason the government established the dynasty Fathimiah Pasai based on a desire to trade in the eastern coastal area of Sumatra that was very crowded.

Ambition is to soothe inflammation, Dynasty Fathimiah deploy a fleet of war in order to seize the city Kambayat in Gujarat, to open a port city in Pasai, and attacked the pepper producing area that is Right and Kampar Kampar Kiri in Minangkabau. In a military expedition to seize it in the Minangkabau region, Nazimuddin Al-Kamil died and his remains buried in Bangkinang, the Kampar River in 1128 was also the Senior (Muljana, 2005:133). In 1168, Fathimiah Dynasty, which was founded in 976 AD, was defeated by Saladin’s army who profess madzhab Shafi. With the collapse of the dynasty Fathimiah, the relationship with Egypt Pasai automatically disconnected.

In the same sources mentioned that the router Nazimuddin Al-Kamil as ruler of the Kingdom of Samudera Admiral Kafrawi Al-Kamil, but in 1204 AD Pasai power fell into the hands of Admiral of the Island We Johan Jani. Under the control of Admiral Johan Jani who is Persian-breed Indian, Pasai stronger and was transformed into the most powerful maritime nation in the Nusantara (Muljana, 2005:114).

In Egypt, there is a new dynasty to replace Fathimiah Dynasty. New Dynasty Dynasty Mamaluk is living in a time frame from 1285 to 1522. Like its predecessor, Dynasty Mamaluk also want to trade in the Pasai. In the early years of existence, Mamaluk Dynasty sent envoys to Pasai, ie, a preacher of the old Islamic learning in the holy land of Mecca known as Sheikh Ismail and Fakir Muhammad, a former scholar of the West Coast of India.

Pasai, the envoy was met with angry embarrassment that when it became a member of the armed forces Pasai. Sheikh Ismail and Fakir Muhammad managed to persuade the angry embarrassment for Moslems. Furthermore, with the help of Mamaluk Dynasty in Egypt, they founded the Kingdom of the Ocean as a counterbalance to Pasai. Angry embarrassment crowned the Sultan Government Ocean. Neither the Government nor Pasai Ocean, both located at the mouth of the River Pasai and facing toward the Strait of Malacca.

c. History Samudera Pasai in the saga

Another version of the history and development emerged from the Sultanate of Samudera Pasai which tells the tale of the existence of this government, especially in the saga of King Pasai. According to the narration found in theHikayat Raja Pasai, government, led by Sultan Malik Al Salih was first named the Ocean Kingdom. The Pasai is a new rule and accompanying the subsequent existence of the Government of the Ocean. The origin of the name of the government, there are stories that lie behind them.

In the saga of King Pasai told, the emergence of the name Kingdom of the Ocean began when angry embarrassment while walking with her pet dog named Pasai. When they arrived at a high altitude, a dog belonging hesistate Angry sudden loud barking because it met with a large red ants.Anger and embarrassment to catch the giant ants and then eat it. From here arises ilhamnya to name a new government founded under the name of the Government’s Ocean original language could be interpreted as “a big red ants.”


Copy First Page Masjid Pasai


While the origin of Pasai, the story of the same post, one day, angry that embarrassment when it was called the Sultan Malik Al Salih after leading the Government’s Ocean, with the controller is doing at any hunting dog named Sultan who is also participating Pasai . Occurred a strange incident when Pasai released into the forest and see a deer, two different animal species together with the familiar talking. When Sultan Malik Al Salih want to catch it, the deer ran into the arms of a dog named Sultan Pasai it. In a surprise, Sultan Malik Al Salih was minded to build a state in place.

Once the land is located, by Sultan Malik Al Salih Pasai named, as the name of the dog that inspired the construction of the new state. The dog was alone and dying in the new state. As the representative of Sultan Malik Al Salih is still residing in the Kingdom of the Ocean, then dititahkanlah son named Sultan Muhammad Zahir Malikul to lead Pasai (Russell Jones [ed.], 1999:23).

Although quite a lot of researchers are leaning Pasai Masjid as a platform source of information to reveal the history and origin of the Sultanate of Samudera Pasai, but not least is the dubious validity. This is because the story is not a purely historical range, but many are interspersed with stories which might not have really happened, but not uncommon form of stories and myths that are difficult to accept that logic, the legitimacy of government that existed at the time it.

Cast doubt on the truth contained in the saga of King Pasai such as presented by AD Hill stated that the text of the Hikayat Raja Pasai third part was only just beginning. Similarly, Teuku Ibrahim Alfian disappointed that because of the mention of Masjid Pasai historical data, so it had to take information from other sources. In fact, never mentions that Snouck Hugronje Pasai Masjid was “a fairy story chlidren. Hugronje scathing statement it seems is a peak fatality Pasai Masjid as a source of historical information. These data show that during the literature has been seen in the pragmatic dimension through the study of historical or Filologis (Siti Chamamah Soeratno, 2002:36).

d. The existence of Pasai Ocean Journey

Before embracing Islam, the original name of Malik Al Salih was angry embarrassment or Meurah Shiloh. “Meurah” is a call to honor those who exalted rank, while the “Silo” could be perceived as glare or sparkle. Angry embarrassment is a descendant of Imam Four or tribe is often referred to Sukee Imuem Peuet, which is a reference to the four sons of Emperor / Meurah brothers who came from the Mon Khmer (Champa) who is the founder of the first governments in Aceh prior to entry and growth of Islam.

Ancestors who founded the kingdoms of the Hindu / Buddhist in Aceh is among the Emperor Syahir Po-He-La are building government Peureulak (Po-He-La) in East Aceh, Syahir Tanwi flying the flag of the Government Jeumpa (Champa) in Peusangan ( Bireuen), Syahir Poly (Pau-Ling) who uphold the banner of Indra Government Cooperation in Pidie, as well as trigger the establishment of Syahir Nuwi Indra of the Ancient Kingdom of Banda Aceh and Aceh Besar.

In the saga of King Pasai told that Marah Marah berayahkan embarrassment and his mother was daughter Gadjah Sewer. Angry embarrassment to have a brother named Marah Sum. After the death of his parents, two brothers left home and began wandering life. Sum angry then became the ruler of the territory Bieruen, while angry embarrassment on the upper reaches of open land Peusangan located not far from the mouth of the River Pasai until finally it became the throne of the Kingdom of the Ocean.


Batu Nisan Angry embarrassment or Sultan Malik Al Salih

As mentioned earlier, angry embarrassment alias Sultan Malik Al Salih Islam on the blarney Mamaluk Dynasty envoys of Egypt, Shaykh Muhammad Ismail and Fakir. Angry Islamic embarrassment reaffirmed in the saga of King Pasai to provide records that the Prophet Muhammad has mentioned the name of the Government of the Ocean, and also for people in the government diislamkan by one of the companions of the Prophet, in this case is defined as the Sheikh Ismail. With the entry of this saga, it is possible that the teachings of Islam had entered the territory of Aceh shortly after the Prophet Muhammad died, which is in about the first century of Hijra, or about the 7th century or the AD-8 years. Can be expected is that Islam is brought into Aceh directly from Mecca (Sufi & Wibowo, 2005:58-59).

The data on Islam in Masjid Pasai Pasai by showing that Pasai the first place that diislamkan. Apparently, such as written in the saga of King Pasai, Prophet Muhammad (Allah) did that brought Islam to the Ocean / Pasai, was in bed when face to face in the embarrassment the Anger of Allah. Prophet Muhammad was the mensyahdatkan and make angry embarrassment to read the Qur’an as much as 30 juz, which is after the Prophet spat in the mouth angry embarrassment. He also makes angry embarrassment was circumcised. Islamization through a direct role Messenger presumably indicates that the essential process of Pasai. In this process Angry hesistate to stay until the process of Islamization was named to run smoothly (Chamamah, 2002:40).

When Malik Salih Al Sultan was named as the first Government of the Ocean, the coronation ceremony conducted by Arab forces in the Al Salih Malik wore crowned with awards from the government of Mecca. This means, the coronation is in Arabic, not by way of India. This means longer, Malik Al Salih likely have converted to Islam at the time of Sultan Government crowned Ocean. After the coronation ceremony, all the warlords and the people immediately honor and worship them by calling the new sultan: “Long live Daulat Shah Alam Zilluilahi fil-natural.” Mention of honorary degrees to the king is also very closely with Arab names.

In a series of similar ceremonies, were also set two Big Man, as an adviser to Sultan, which is rich and Tun Tun Sri Sri Baba Rich. Aroma Islam more so when the second man was later given the title of an effective Arab, each with the name of Sayid Ali Khiatuddin to Tun Sri Kaya and Sayid Asmayuddin to Tun Sri Baba Rich (Said, 1963:85).

Sultan Malik Al Salih was married to Princess algae Sari, descendants of Sultan Aladdin Muhammad Amin bin Abdul Kadi of Government Perlak. From this marriage, Sultan Malik Al Salih blessed with two sons, namely Muhammad and Abdullah. Later, Muhammad is believed to lead Pasai, called Sultan Muhammad Zahir Malikul (Sultan Malik Al Tahir), side by side with his father, who still lead the Government’s hefty Ocean. The second son of Sultan Malik Al Salih, Abdullah, to opt out of a large family and Pasai Ocean Government, by establishing self-government Aru Barumun Sultanate in 1295.

Under the leadership of Sultan Muhammad Zahir Malikul, Pasai experiencing the success. Ibn Batuta record times achieved a golden era Pasai the reign of Sultan Muhammad Zahir Malikul. Ibn Batuta recorded that the lands in the region so fertile Pasai. Trade and business activities in the government that was sufficiently advanced, proven to have used the currency, including foreign currencies made of gold, as a means of transaction in the economic life of the people Pasai. In addition to establishing relations with countries from outside the archipelago, the trade relations with merchants from the island of Java was so good. In fact, the merchant Java gets special treatment because they have not collected the tax. Typically, those traders from Java to change the rice with the pepper.


Masjid Sultan Muhammad Zahir Malikul


Ibn Batuta tells, after sailing for 25 days from Barhnakar (now in the territory of Myanmar), he landed in a place that is very fertile. Ibn Batuta can not cover the taste so kagumnya Pasai centers around the city. He was so amazed to see a very beautiful city surrounded by magnificent walls. Ibn Batuta noted that he had to walk about four miles to ride from the port which he called Sahra to get to the center of town. Government center of the city is big enough and beautiful and comes with a tower-dancing made of solid timber. At the center of the city, writes Ibn Batuta, a place to stay the ruling and aristocratic government. The most important building is the Sultan Palace and Mosque (Ismail, 1997:37).

In the fence that surrounds the city, the residence of the rulers and nobles of the people covered by government outside the fence. All commercial life in the town, the newcomers from the countryside, the strangers, the craftsmen, and all other urban activities located outside the fences around the center of town. Foreign persons are often not allowed to live in a certain distance from the Palace of the Sultan, but sometimes they have to live outside the city.

If the explanation of Ibn Batuta is considered correct, it can be said that the city government center Pasai sultans who ruled in Pasai, in the middle area is a core area which is occupied by the Sultan Palace. The palace has a fence that serves as a boundary that distinguishes the Sultan Palace the market area where trade activities and other activities take place.

According to Ibn Batuta records, Sultan Muhammad Zahir Malikul is the figure of a leader who has a passion to learn the high demands of Islamic sciences.Batuta also noted that Islamic studies center that was built within the government into a discussion among scholars and government elites. Ibn Batuta even include the name of Sultan Muhammad Zahir Malikul as one of the seven kings of the world that has tremendous advantages. The seventh king who has the uncanny ability by Ibn Batuta among others, the King of the Malay Sultan Muhammad Zahir Malikul dinilainya the breadth and depth of knowledge, the King of the Romans are very forgiving, King of Iraq a courteous, very friendly Raja Hindustani, the noble king of Yemen, Turkey mighty king, king of Turkistan, and wise.

Effects of Ibn Batuta the figure of Sultan Muhammad Zahir Malikul is so deep.As king, Sultan Muhammad Zahir Malikul is a very good, generous, humble, and have noticed the poor. Although he had conquered many kingdoms, Sultan Muhammad Zahir Malikul never be jumawa. Sultan, said Batuta, was a leader of Islamic law is put forward. “Very humble personality. He went to the mosque for Friday prayers on foot. Finished praying, Sultan and his entourage around the city for ordinary people to see the situation, “as Ibn Batuta describes the figure of Sultan Muhammad Zahir Malikul. Humility is one of the Sultan welcomed the group is shown when Ibn Batuta (Republika, May 21, 2008).

In its golden period, and the Government Pasai Ocean appears to be a center of international trade. Government of the Islamic port was crowded with traders and merchants from different continents such as Asia, Africa, China, and Europe. The region where the Government stands and Pasai Ocean, namely in the Malacca Strait, it is a strategic business areas. At that time, the Malacca Strait is a sea trade route is often the location of the transaction and called on merchants from all corners of the earth, as from Siam (Thailand), China, India, Arabia, to Persia (Iran).


Position Pasai (Pacém) in the Map Trade in Asia

In addition to the trade center, the Sultanate of Samudera Pasai is also a center of religion and government emerged as the first in Indonesia to follow the teachings of Islam. The success of the Sultanate and the Sultanate of Pasai Ocean, located in Ocean Geudong, Aceh Utara, beginning with the consolidation of small government in the area Perlak, such as Jungle and Seumerlang Jreum. In the period of the 13th century to early 16th-century, Pasai is the area’s leading producer of spices in the world, with pepper as one of the prime commodity. Each year, Pasai able to export pepper with a big production. Not only that, Pasai also a producer of other commodities such as silk, camphor, and gold.

Sultan Muhammad Zahir Malikul have two sons, namely Malikul Mansur Mahmud and Malikul. When Sultan Muhammad Zahir Malikul ultimately died because of illness, the leadership reins temporarily handed Pasai Sultan Malik Al Salih, who also led the Government of the Ocean, because the second son of Sultan Muhammad Zahir Malikul still a very young age. By Sultan Malik Al Salih, the two tribes had been referred to the standard figures that they may well lead the government at a later time. Malikul Mahmud handed over to Sayid Ali Baharuddin, while educated by Sayid Mansur Malikul Semayamuddin.

When the prince is growing up and felt ready to lead the government, the Sultan Malik Al Salih also stepped down from his throne, including the two governments, namely the Government and Pasai Ocean. Instead, according to the agreement, General Persons, lifted the Sultan Mahmud Malikul Pasai, while the Sultan Mansur Malikul Ocean Kingdom. However, the harmony of the sultan’s brother and sister did not last long due to the feud between them. The cause is the act of Sultan Mansur who was fond of one of his wife of Sultan Mahmud’s brother is none other than his own. In the end, Sultan Mansur was arrested and expelled from the kingdom until later died in transit. Be Malikul Sultan Mahmud dominated government throne Pasai Ocean and the government to digabungkanlah became the Sultanate of Samudera Pasai.

Since 1346, the leadership of the Sultanate of Samudera Pasai Malikul under the regime of Sultan Mahmud was succeeded by his son named Ahmad Permadala Permala. Once crowned as the ruler of the Sultanate of Samudera Pasai, he was awarded honorary degrees by the name of Sultan Ahmad Malik Az-Zahir. In Hikayat Raja told Pasai, Sultan Ahmad Malik Az-Zahir endowed five children, three of them boys while the rest were two girls. Three sons of Sultan Ahmad Malik Az-Zahir each named Tun Beraim father, Tun Abdul Jalil, and the Tun Abdul Fadil. While her two daughters are named Tun and Tun Takiah Medam Bitter Virgin.

Had a really embarrassing thing happened on the way the leadership of Sultan Ahmad Malik Az-Zahir, which in turn is closely linked to the image as a bad leader. According to the Hikayat Raja Pasai, The Sultan was put doted on his own two daughters, namely Tun Tun Takiah field and Bitter Virgin.Extreme attitudes of Sultan Ahmad Malik Az-Zahir is of course raises the wrath of many parties, including Tun Beraim Father who is none other than the eldest son of Sultan Ahmad Malik Az-Zahir.

Tun Beraim Father dear life to protect his sister from the savagery of Sultan Ahmad Malik Az-Zahir by running them for safekeeping in a place. Feel opposed by his own son, Sultan Ahmad Malik Az-Zahir get mad and then ordered the guards to kill Tun Beraim Father. Prince should be the crown prince was eventually killed after eating the poison given the messenger of the father (Jones [ed.], 1999:35-56). Not long after, the sister of Father Tun Beraim soon followed his brother to take the same poison.

Terrorism Sultan Ahmad Malik Az-Zahir not stop there. The Sultan returned berulah rude when I heard the news that there was a princess of the Majapahit Kingdom, Radin Galuh clang, the two fell in love with the son of Sultan Ahmad Malik Az-Zahir, namely Tun Abdul Jalil. Sultan Ahmad Malik Az-Zahir feel offended because he himself is also put at the heart of the beautiful daughter of the King of Majapahit. And then, as enshrined in thesaga of King Pasai, Sultan Ahmad Malik Az-Zahir again mandated the lives of his men to finish Tun Abdul Jalil, and when the plan is successful, the bodies of Tun Abdul Jalil sunk into the sea. Meanwhile, because love is not unbearable, Radin Galuh clink together Pasai determined to go to the controller to meet Tun Abdul Jalil.

Arriving at Pasai, the delegation of Majapahit was to hear that clink Galuh sweethearts Radin is dead, killed by his own father. The Princess is not the power of rage and then sink yourself into the sea in which the remains were buried Tun Abdul Jalil earlier. The remaining guards who accompanied the delegation Radin Galuh clink right back into Java and report to the King of Majapahit about these tragic events.

The King of course heard the anger and outrage of his daughter’s death was Sultan Pasai, and then immediately ordered the army to prepare to attack Majapahit Pasai. Still time to give the game, battle fleet was superior to the kingdom of Majapahit and succeeded in occupying Pasai. Because of the desperate, Sultan Ahmad Malik Az-Zahir escape to a place called suspect, which is located about fifteen days journey from the State Pasai.

Meanwhile, after a resounding victory by conquering Pasai, the team began preparing for war Majapahit back to Java after taking the spoils and prisoners of war from Pasai. On the way to Java, the Majapahit soldiers first camp stop at Palembang and Jambi to conquer the land, thus bringing more items to loot. Such is the story of the conquest of the kingdom of Majapahit to Pasai as told in the book saga of King Pasai (Jones [ed.], 1999:57-65).

In the genealogy of the rulers of the Sultanate of Samudera Pasai lead, there was a female sultan was enthroned in the great state. Sultanah Nahrasiyah (Nahrisyyah) Malikul Zahir reigning from 1420 to 1428, or about eight years.Sultanah Nahrasiyah has named adviser to the title of Emperor Ariya Bakooy Bakooy Ahmad Permala. Ariya Bakooy is actually a controversial figure. It had warned people not to marry his daughter scholar himself, but the warning was ditentangnya. In fact, Ariya Bakooy and even kill the 40 scholars. Ariya Bakooy finally fell to the title of Malik Musthofa Pocut Cindan Node Alam, who is none other than her husband Sultanah Nahrasiyah, with the help of Sultan Mahmud Syah Johan Alaiddin of the Government of Aceh Darussalam (1409-1465).

Sultanah Nahrasiyah a Muslim woman of great spirit. This is evidenced by his home décor is very special. In nisannya, Arabic translation of the letter written citation reads: “This is the tomb of the holy women who shine Dear queen, who departed his sins forgiven, Nahrasiyah, daughter of Sultan Zainal Abidin, son of Sultan Ahmad, son of Sultan Muhammad, son of Sultan Salih Mailkus. Mercy is poured on them and their sins forgiven. By the grace of God died on Monday, 17-Hijjah 832. “(Pocut Haslinda Hamid Azwar,www.modusaceh-news.com, 2009).


Tomb Complex refurbishment Sultanah Nahrasiyah (Nahrisyyah)

e. The remains of civilization collapse and Pasai Ocean

The success of the Sultanate of Samudera Pasai begin to experience the threat of the greatest civilizations of Java at that time, from the Majapahit Empire of Gadjah Mada as the most legendary mahapatihnya. Gadjah Mada was appointed as governor in Kahuripan in the period 1319-1321 AD by the King of Majapahit who at that time occupied by Jayanegara. In 1331, Gadjah Mada Mahapatih when promoted to be led by Ratu Majapahit Tribuana Tunggadewi. When the appointment of Gadjah Mada became Mahapatih Majapahit is out with his speech called Palapa Oath, that the Gadjah Mada palapa will not enjoy the fruit before the entire archipelago under the Majapahit Kingdom power.

Gadjah Mada Mahapatih apparently little disturbed to hear the news about the greatness of the Sultanate of Samudera Pasai across the sea there.Majapahit concerned about the rapid progress of the Sultanate of Samudera Pasai. Therefore, Gadjah Mada then prepare the plan of attack to conquer the ocean Pasai Majapahit. Rumors about military attacks Majapahit, which Syiwa Hindus, the Muslim government Pasai Ocean Santer heard among the people in Aceh. Expedition Pamalayu war fleet under the command of the Majapahit Kingdom, Gadjah Mada Mahapatih action began in 1350 with several phases.

Initial attack on the border of Majapahit Perlak have failed because the location is heavily guarded by the army of the Sultanate of Samudera Pasai.However, Gadjah Mada University does not cancel the attack. He retreated to the sea and find the open on the east coast that is not maintained. Elephant River, Gadjah Mada landed troops and establish a fortress on the hill, which until now known as the Hill or Bukit Meutan Gadjah Mada (Muljana, 2005:140).

Furthermore, Gadjah Mada conduct the interrogation of two major attacks, that the department of marine and terrestrial field. The attack was launched on the coast by sea in Lhokseumawe and Jambu Air. While incursions by road is via Paya Gajah located between Perlak and Pedawa. Attack of the land have failed because it is blocked by the army of the Sultanate of Samudera Pasai. While the attacks are done via the sea route instead to reach the palace.


The power of the Majapahit Empire territories, including the Ocean Pasai

In addition to reasons of political factors, the Ocean Pasai Majapahit attacks also triggered because of the economic interest. Commercial progress and prosperity in the Sultanate of Samudera Pasai Gadjah Mada had wanted to get of that success. Expansion of Majapahit in order to dominate the region has been repeatedly Pasai Ocean and the Sultanate of Samudera Pasai was still able to hold before it finally began to recede slowly over the strengthening influence of Majapahit in the Strait of Malacca.

Until about the 16th century, Ocean Pasai still able to maintain its role as a city that has commercial activities with foreign countries. The historian who shed his interest in economic development was noted that Pasai occupies a position as an international center of trade activity in the archipelago since the role of Kedah successfully rebutted (Said, 1963:125).

But then, a role previously Pasai extremely important in trade flows in Southeast Asia and the world suffered a decline with the advent of the trading town of Malacca on the Malay Peninsula (Ismail, 1997:24). Malaka city soon became the prima donna in the field of trade and began to shift the position of Pasai. Not long after Malacca was built, the city in a short time immediately flooded with immigrants, immigrants from Java.

Due to the rapid advancement of Malacca is obtained, the position and role of Pasai more and more cornered, almost all business activities become loose and eventually broke completely in the hands of Malacca since 1450.Moreover, the ambition plus the arrival of the Portuguese trade in the Malay Peninsula. The Portuguese who in 1521 managed to occupy the Sultanate of Samudera Pasai (Rusdi Sufi, 2004:57)

Not only that, the Sultanate of Samudera Pasai in Aceh weakened when the government established a pioneering start to a great civilization and progress. The new rule is that the Government of Aceh which was founded by Sultan Ali Shah Mughayat. Sultanate of Aceh Darussalam itself built on the ruins of the kingdoms that ever existed in Aceh at the time of pre-Islamic, like the Ancient Kingdom of Indra, Indra Purwa Government, Government Indra Patra, and the Government Indrapura. In 1524, the Government of Aceh under the leadership of Sultan Ali Shah attacked the Sultanate Mughayat Pasai Ocean. Consequently, the greatness of Government prestige Ocean Pasai more completely overcast before the collapse. Since then, the Sultanate of Samudera Pasai under the control of the Sultanate of Aceh Darussalam.

Traces of the civilization heritage of the Sultanate of Samudera Pasai found, in 1913 and 1915 by a Dutch scientist named JJ de Vink, who took the initiative to conduct an inventory of the former omission Pasai Ocean. Then, in 1937 was done in a cemetery restoration efforts sultans Pasai Ocean by the Dutch colonial government. Then, in 1972, 1973, and in 1976 the Sultanate of Samudera Pasai relics found in the Ocean Geudong district, North Aceh district, Nanggroe Aceh Darussalam, has diinventarisasi by the Director General of Culture, Ministry of Education and Culture of the Republic of Indonesia.

Recent developments, in the year 2009 has been found several relics related to the history of the Sultanate of Samudera Pasai. In March 2009, the Islamic Cultural History Research Team informed us that they have discovered the tomb of Al Wazir Al Afdal, who served as Prime Minister of the Sultanate of Samudera Pasai. Grave is located in Teupin Ara, Ocean District, North Aceh district, Nanggroe Aceh Darussalam Province.

Al Wazir Al Afdhal known to have served as prime minister during the reign of the last regime Pasai Ocean, Sultan Zain al Abidin is also often known by the name of Sultan Zainal Abidin, who ruled for two terms, namely in the period 1477-1500 and 1513-1524 . From the findings obtained evidence that Al Wazir Al Afdal Zulkaedah died on 7 months of 1518 in 923 H or M. In the same year, Sultan Zainal Abidin also died. At the cemetery headstone Al Wazir Al Afdal, there are poems that describe kezuhudan that the world is transient, just like a nest of spiders knit. The same poem was written on the grave of Sultan Malik Al Salih who expressed the sinking of the Ocean civilization Pasai (www.indowarta.com, March 25, 2009).

On the occasion of Meanwhile, the Islamic Cultural History of the Research Team also claimed to have found a stamp or mark the estimated age of 683 years. Stamp of the government that is predicted to belong Malikul Sultan Muhammad Zahir, the second sultan Pasai Ocean, was found not far from the tomb of Abdullah bin Muhammad, in the village of Kuta Krueng, Ocean District, North Aceh district. Abdullah bin Muhammad (died 816 H/1414 M) itself is one of the descendants of the Abbasid caliph, Al-Mustanshir Billah, who holds Shadr Al Akabir (leader of the speaker) in the Sultanate of Samudera Pasai at that time.

Seals are found to have broken at the handle portion measuring 2 × 1 cm, and apparently made from a type of animal horns. From finding a location in Kuta FORUM, estimated mark was used until the reign of the last leader of Pasai Ocean, Sultan Zainal Abidin (www.acehlong.com, March 17, 2009).

Then, in June 2009, the Foundation dedicated team of researchers from Nurul Islam (YWNI) Lhokseumawe announced that they had found the tomb is believed to be the last place persemayaman Kanayan King, a warlord in the reign of Sultan Zain Al-Abidin. Tomb of King Kanayan found in the village of Meunasah Ujoung Blang Me, Ocean District, North Aceh district. Based on the research, it is known that King Kanayan died on Friday, December 3 Sha’ban 872 H or 1468 AD. Thus, King Kanayan have lived during the reign of the Sultanate of Samudera Pasai some regimes, and died at the time of Sultan Zainal Abidin.

Besides the tomb of King Kanayan, also found a number of other tombs. In fact, the research team predict there are other tie-tie disappear into the ground at the tomb complex is situated not far from the east bank of the River Pasai it. The new tombs were found is not listed in the inventory of the historical site of Culture (www.waspadaonline.com, June 20, 2009).

Finally, in August 2009, the Research Institute of Islamic History (LePSI) Lhokseumawe revealed that they are reviewing the manuscript letter of Sultan Zainal Abidin, died in 923 Hijri or 1518 AD. The letter was addressed to Captain Moran representatives acting on behalf of the King of Portugal in India. Photographic copies can be seen at the Museum Negeri Aceh, while the original manuscript held in Lisbon, Portugal.

The script provides a lot of historical information about the happenings Pasai Ocean in the early 16th century, especially the last condition that caused the first Islamic kingdom in Southeast Asia, having managed to master the Portuguese of Malacca in 1511 AD. Scripts Arabic letters also indicate the names of some state or government who have a close relationship with the Ocean Pasai so we can know the original spelling of the names of states or governments, among others Nergeri Fariyaman (Pariaman) and Mulaqat (Malacca) (www.waspadaonline. com, August 21, 2009).

2. Genealogy of the Kings

Here the names of the sultan / Sultanah known ever to lead the Sultanate of Samudera Pasai:

1. Sultan Malik al-Salih (1267-1297)
2. Sultan Muhammad Zahir Malikul
3. Sultan Mahmud Malikul
4. Sultan Mansur Malikul
5. Sultan Ahmad Malik Az-Zahir (1346-1383)
6. Zain Al-Abidin Sultan Malik Az-Zahir (1383-1405)
7. Sultanah Nahrasiyah or Sultanah Nahrisyyah (1420-1428)
8. Sultan Sallah Ad-Din (1402)
9. Sultan Abu Zaid Malik Az-Zahir 1455)
10. Sultan Mahmud Malik Az-Zahir (1455-1477)
11. Sultan Zain Al-Abidin (1477-1500)
12. Sultan Abdullah Malik Az-Zahir (1501-1513)
13. Sultan Zain Al-Abidin (1513-1524)


Genealogy Sultan / Sultanah Sultanate Masjid Ocean Pasai According Pasai.

Sultan Malik Al Salih lead the Sultanate of Samudera, while his son, Sultan Muhammad Zahir is the ruler of the Sultanate of Malikul Pasai. When Sultan Muhammad Zahir Malikul died, the government of the Sultanate of Pasai held by Sultan Malik Al Salih for a while while waiting for the second son of Sultan Muhammad Zahir Malikul, namely Malikul and Malikul Mansur Mahmud, was growing up. After the second son of Sultan Muhammad Zahir Malikul is considered able to be a leader, Sultan Malik Al Salih resigned from the sultan of the government he leads is.

Furthermore, Sultan Malik Al Salih handed control of the government to the tribes, each of the Sultanate of Pasai Malikul Mahmud and Sultan Mansur Ocean to Malikul. The time period of the reign of the third sultan, that Sultan Muhammad Zahir Malikul, Malikul Sultan Mahmud and Sultan Mansur Malikul, deliberately not mentioned because there are some irregularities concerning this matter, including those listed in the saga of King Pasai.

Kesimpang-siuran the period of the reign of each sultan / Sultanah the obstacle, and because of that century years are included in the list above is an interpretation of some information that was found. Similarly, the mention of the name or title of each sultan / Sultanah that we found so many versions. In addition, incomplete information about anyone sultan / Sultanah who ruled the Sultanate of Samudera Pasai a massage and runtut also cause other problems because of not necessarily what is written in the genealogy of the rulers who had recorded all the reign in the Sultanate of Samudera Pasai.

3. Regional Power

In the century to the 14th century, the name of the Sultanate of Samudera Pasai already very famous and influential and has a vast territory. The powerful fleet of war is to support the Sultanate of Samudera Pasai to expand its power, both in order to dominate and occupy the territory of another state or by the mission to spread Islam. Pasai Ocean territory of the Sultanate of success lies in an area that is flanked by two large rivers in the North Coast of Aceh, namely the Peusangan and Pasai River. Sultanate of Samudera Pasai territory also includes the Ocean Geudong (Aceh Utara), Meulaboh, Bireuen, and Jungle Jreum and Seumerlang (Perlak).


Power Ocean Territory Pasai

Meanwhile, some are embracing the opinion that the territory of the Sultanate of Samudera Pasai cover a wider area to the south, ie to the mouth of the River Jambu Ayer (Ismail, 1997:7). Clearly, the vast territory of the Sultanate of Samudera Pasai covered along the river upstream of the upstream-derived remote Gayo Highlands, now in the administrative area of Central Aceh District, Nanggroe Aceh Darussalam. Sultanate of Samudera Pasai also successfully expanded its territory to the outside of the ground in Aceh. Some rural areas of the state administrations under the Sultanate of Samudera Pasai include Minangkabau, Palembang, Jambi, Patani, Malacca, even to their various governments on the coast of Java (Sufi & Wibowo, 2005:61).

4. Governance System

The composition of the community who become citizens of the Sultanate of Samudera Pasai show-layered character. According Ayatrohaedi, the layer consists of Sultan and the government of Persons in the top layer to slave on the bottom layer (Ayatrohaedi, 1992). In the group of layers of bureaucracy looks the group of Persons, the prime minister, ministers, soldiers, officers, and other nobles of the kingdom.

The existence of those engaged in commerce, such as those who deal in, the sail, the town, masters, and others. Although the total population of Arabs who live in Pasai not by the people of India, but among the Arabs is very influential in the way of government, even though the policies of Sultan Pasai. This situation is seen since the early formation of the Sultanate of Pasai and lasts a long time until this government changed the name of the Sultanate of Samudera Pasai.

In the reign of Sultan Malik Al Salih as the first ruler of the Sultanate of Pasai, there are a number of Persons in the state, among other things, and Tun Tun Sri Kaya Kaya Baba. The names that clearly indicate their position, called the Great Persons. This is in accordance with the articulation of government Persons in the Malay Peninsula and the Sultanate of Aceh Darussalam as the Rich Man (Ismail, 1997:39).

Second Person of the way the government take control of the Sultanate of Pasai, each was given the title and Sayid Sayid Ali Ghitauddin Asmayuddin, as has been mentioned before in the Islamic Anger or embarrassment Sultan Malik Al Salih. In the story illustrated clearly that Great Persons are mentioned as prime minister, one for the Sultanate of Pasai and another for the Sultanate of Samudera. Their position is very important in there place since the regime of Sultan Malik Al Salih until the era of the reign of his grandson and Malikul Malikul Mahmud Mansur.


One manuscript indicates presence Pasai

In the second grandson of Sultan Malik Al Salih was in power in their government, there is a dispute between them, ie when Malikul Mansur indecent acts against one of his wives Malikul Mahmud. Despicable acts knowing that his brother, Sultan Mahmud had Malikul speech that if he does not respect Asmayuddin Sayid, who is an advisor in the Sultanate of Sultan Mansur Malikul Ocean, Malikul Sultan Mahmud would have killed his own brother for acts of contempt are not forgiven. This fragment is sufficient to prove that how strong the effect of the Persons of the wheels of government take control, even to the level of personal and psychological affect Sultan.

In the next era of leadership, which under the regime of Sultan Ahmad Malik Az-Zahir (1346-1383), the government of the Sultanate of Samudera Pasai controlled by four prime ministers, each of which called Tulus Great Tailor Sukara, Baba Mentuha, Solomon Dendang Water and Tun Shah Alam City (Jones [ed.], 1999:36). Still the same as in previous times, the fourth prime minister of the exercise of its functions as an adviser to the Sultan and influenced government policy even though the final decision still remains in the hands of Sultan Pasai Ocean. Social and political life of citizens of the Sultanate of Samudera Pasai is colored by cultural and religious elements of Islam. His administration is a theocracy (based on the teachings of Islam), and most people embrace Islam

 

  1216

Kingdom Centre Bulungan

move to the coast, in the Kayan River area until 1216

 

 in 1222,

Kediri itself was overthrown by a usurper,

 Ken Angrok,

who established his capital at Singhasari. Singhasari’s greatest ruler was Kertanegara, who presided over a time of rapid development in Javanese culture

 

Although Jambi inherited some of the authority of Srivijaya,

the balance of power in Sumatra and the peninsula shifted dramatically in the 12th and 13th centuries

.

1222:

The establishment of the Kingdom of Singhasari, one is the Kingdom Bakulapura province in south

The first, the Pararaton (Book of Kings), tells of

 

the founding of the Singhasari dynasty by Ken Arok in 1222.

 

Ken Arok was an adventurer who managed to marry the beautiful Ken Dedes (heir to the throne of Janggala) after murdering her husband.

 

As ruler of Janggala he next revolted against his sovereign, the ruler of Kediri with the full support of clergy, and set up his new capital at Singhasari, near present-day Malang.

 

Read more

1222

KERAJAAN SINGASARI

Kerajaan Singasari (1222-1293) adalah salah satu kerajaan besar di Nusantara vang didirikan oleh Ken Arok pada 1222. Kerajaan Singasari mencapai puncak kejayaan ketika dipimpin oleh Raja Kertanegara (1268-1292) yang bergelar Maharajadhiraja Kertanegara Wikrama Dharmottunggadewa

.

Ken Arok merebut daerah Tumapel, salah satu wilayah Kerajaan Kediri yang dipimpin oleh Tunggul Ametung, pada 1222. Ken Arok pada mulanya adalah anak buah Tunggul Ametung, namun ia membunuh Tunggul Ametung karena jatuh cinta pada istrinya, Ken Dedes. Ken Arok kemudian mengawini Ken Dedes. Pada saat dikawini Ken Arok, Ken Dedes telah mempunyai anak bernama Anusapati yang kemudian menjadi raja Singasari (1227-1248). Raja terakhir Kerajaan Singasari adalah Kertanegara.

Ken Arok

Ketika di pusat Kerajaan Kediri terjadi pertentangan antara raja dan kaum Brahmana, semua pendeta melarikan diri ke Tumapel dan dilindungi oleh Ken Arok.

Pada 1222, para pendeta Hindu kemudian menobatkan Ken Arok sebagai raja di Tumapel dengan gelar Sri Ranggah Rajasa Bhatara Sang Amurwabhumi. Adapun nama kerajaannya ialah Kerajaan Singasari. Berita pembentukan Kerajaan Singasari dan penobatan Ken Arok menimbulkan kemarahan raja Kediri, Kertajaya. la kemudian memimpin sendiri pasukan besar untuk menyerang Kerajaan Singasari. Kedua pasukan bertempur di Desa Ganter pada 1222. Ken Arok berhasil memenangkan pertempuran dan sejak itu wilayah kekuasaan Kerajaan Kediri dikuasai oleh Singasari.

1227

 

Kertanegara

Ken Arok memerintah Kerajaan Singasari hanya lima tahun. Pada 1227 ia dibunuh oleh Anusapati, anak tirinya (hasil perkawinan Tunggul Ametung dan Ken Dedes). Sepuluh tahun kemudian Anusapati dibunuh oleh saudara tirinya, Tohjaya (putra Ken Arok dengan Ken Umang). Kematian Anusapati menimbulkan kemarahan Ranggawuni, putra Anusapati. Ranggawuni langsung menyerang Tohjaya. Pasukan Tohjaya kalah dalam pertempuran dan meninggal dunia dalam pelarian. Pada 1248 Ranggawuni menjadi raja Singasari bergelar Sri Jaya Wisnuwardhana. Ranggawuni memerintah Kerajaan Singasari selama 20 tahun (1248-1268) dan dibantu oleh Mahisa Cempaka (Narasingamurti). Ranggawuni wafat pada 1268 dan digantikan oleh putranya, Kertanegara. la memerintah Kerajaan Singasari selama 24 tahun (1268-1292).

1257

 

Mount Rinjani Lombok Explotion in 1257

Mount Rinjani or Gunung Rinjani is an active volcano in Indonesia on the island of Lombok. Administratively the mountain is in the Regency of North Lombok, West Nusa Tenggara (Indonesian: Nusa Tenggara Barat, NTB). It rises to 3,726 metres (12,224 ft), making it the second highest volcano in Indonesia.[2]

 

 

On the top of the volcano is a 6 kilometres (3.7 mi) by 8.5 kilometres (5.3 mi) caldera, which is filled partially by the crater lake known as Segara Anak (Child of the Sea). This lake is approximately 2,000 metres (6,600 ft) above sea level and estimated to be about 200 metres (660 ft) deep;[3] the caldera also contains hot springs.

A massive eruption of Rinjani in 1257 CE may have triggered an episode of global cooling and failed harvests.[4][5]

On the basis of plate tectonics theory, Rinjani is one of the series of volcanoes built in the Lesser Sunda Islands due to the subduction of Indo-Australian oceanic crust beneath the Lesser Sunda Islands, and it is interpreted that the source of melted magma is at about 165–200 km depth.[9][10]

The geology and tectonic setting of Lombok (and nearby Sumbawa) are described as being in the central portion of the Sunda Arc.[11] The oldest exposed rocks are Miocene, suggesting that subduction and volcanism began considerably later than in Java and Sumatra to the west, where there are abundant volcanic and intrusive rocks of Late Mesozoic age. The islands are located on the eastern edge of the Sunda shelf, in a zone where crustal thickness is apparently rapidly diminishing, from west to east.[12]

The seismic velocity structure of the crust in this region is transitional between typical oceanic and continental profiles and the Mohorovičić discontinuity (Moho) appears to lie at about 20 km.[13] These factors tend to suggest that there has been limited opportunity for crustal contamination of magmas erupted on the islands of Lombok and Sumbawa. In addition, these islands lie to the west of those parts of the eastern-most Sunda and west Banda arcs where collision with the Australian plate is apparently progressing.[14]

 

The volcano of Rinjani is located between 165 and 190 km above the Benioff Zone.[15] There is a marked offset in the line of active volcanoes between the most easterly Sumbawa volcano (Sangeang Api) and the line of active volcanoes in Flores. This suggests that a major transcurrent fault cut across the arc between Sumbawa Island and Flores. This is considered to be a feature representing a major tectonic discontinuity between the east and west Sunda Arcs (the Sumba Fracture).[16] Further, a marked absence of shallow and intermediate earthquake activity in the region to the south of Lombok and Sumbawa is a feature interpreted to represent a marked break in the Sunda Arc Zone.[16] Faulting and folding caused strong deformation in the eastern part of Lombok Basin and is characterized by block faulting, shale diapirs and mud volcano.[17][18]

In Lombok, Rinjani volcano lies approximately 300 km north of the Sunda Trench (also known as Java trench[24]) and is situated about 170 km above the active north dipping Benioff zone.[25] Based on the composition of andesites which have very low Ni concentrations and low Mg/Mg+Fe It is suggested that the Rinjani suite is of mantle origin, but that all the andesites and dacites as well as many of the basalts have probably been modified by fractional crystallization processes.[26] It is concluded that the Rinjani calc-alkaline suite, which in many respects is typical of many suites erupted by circum-pacific volcanoes, probably originated by partial melting of the peridotite mantle-wedge overlying the active Benioff Zone beneath Lombok Island.[26][27][28] The Pleistocene-Recent calcalkaline suite from the active volcano, Rinjani is composed of a diverse range of lavas. These include: ankaramite, high-Al basalt, andesite, high-K andesite and dacite. Sr-isotopic and geochemical constraints suggest that this suite was derived from the sub-arc mantle. Geochemical models suggest that fractional crystallization is an important process in the suite’s differentiation, although the series: ankaramite-high-Al basalt-andesite-dacite does not represent a continuously evolving spectrum of liquids.[29]

Source wiki

 

1257

Mystery 13th Century eruption traced to Lombok, Indonesia

By Jonathan Amos Science correspondent, BBC News

 

The bowl that is today Segara Anak Crater Lake formed after the eruption

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Scientists think they have found the volcano responsible for a huge eruption that occurred in the 13th Century.

The mystery event in 1257 was so large its chemical signature is recorded in the ice of both the Arctic and the Antarctic.

European medieval texts talk of a sudden cooling of the climate, and of failed harvests.

In the PNAS journal, an international team points the finger at the Samalas Volcano on Lombok Island, Indonesia.

Little remains of the original mountain structure – just a huge crater lake.

The team has tied sulphur and dust traces in the polar ice to a swathe of data gathered in the Lombok region itself, including radiocarbon dates, the type and spread of ejected rock and ash, tree-rings, and even local chronicles that recall the fall of the Lombok Kingdom sometime in the 13th Century.

“The evidence is very strong and compelling,” Prof Clive Oppenheimer, from Cambridge University, UK, told the BBC’s Science In Action programme.

Co-worker Prof Franck Lavigne, from the Pantheon-Sorbonne University, France, added: “We conducted something similar to a criminal investigation“We didn’t know the culprit at first, but we had the time of the murder and the fingerprints in the form of the geochemistry in the ice cores, and that allowed us to track down the volcano responsible.”

The 1257 eruption has been variously linked with volcanoes in Mexico, Ecuador and New Zealand.

But these candidates fail on their dating or geochemistry, the researchers say. Only Samalas can “tick all the boxes”.

Global event

The team’s studies on Lombok indicate that as much 40 cubic kilometres (10 cubic miles) of rock and ash could have been hurled from the volcano, and that the finest material in the eruption plume would likely have climbed 40km (25 miles) or more into the sky.

It would have had to be this big in order for material to be carried across the entire globe in the quantities seen in the Greenland and Antarctic ice layers.

The impact on the climate would have been significant.

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What are the four ways volcanoes can kill?

Medieval texts describe atrocious weather the following summer in 1258. It was cold, and the rain was unrelenting, leading to flooding.

Archaeologists recently put a date of 1258 on the skeletons of thousands of people who were buried in mass graves in London.

“We cannot say for sure these two events are linked but the populations would definitely have been stressed,” Prof Lavigne told BBC News.

In comparison with recent catastrophic blasts, Samalas was at least as big as Krakatoa (1883) and Tambora (1815), the researchers believe.

The ice cores do hold clues to yet another colossal event in about 1809, but, like Samalas before it, finding the source volcano has been difficult.

Prof Oppenheimer said: “It’s outstanding that we haven’t come across evidence for it. Where in the world could you bury such bad news?”

Jonathan.Amos

 

 

Catastrophic 13th Century Volcano Eruption May Have Been 8 Times Larger Than Krakatoa, Caused Cold Summer

By Rebekah Marcarelli

 

Scenery on Indonesia’s Lombok Island. (Photo : Rinjani National Park)

Researchers may have found the lost volcano that was responsible for a catastrophic eruption in the 13th century.

The event occurred in 1257 and was so strong that there is still evidence of it etched into the ice of the Arctic and the Antarctic, the BBC reported.

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Researchers have been wondering what caused the event for ages, stories of a sudden drop in climate temperature and crop difficulties are recorded in ancient writings but experts were unsure of the disaster’s source.

“It’s been a long time that some people have been looking,” Franck Lavigne, of the Université Paris 1 Panthéon-Sorbonne, told National Geographic.

The Samalas Volcano on Lombok Island, Indonesia is believed to be responsible for the eruption, which was eight times stronger than the notorious Krakatoa explosion in 1883. Researchers had thought the Tambora eruption of 1815 was the strongest explosion, but new evidence suggests this mysterious volcano may have been even more violent.

The original volcano is no longer standing, only a large crater lake remains, the BBC reported.

A research team analyzed sulphur and dust traces in the ice along with ejected volcanic rock and nearby tree-rings.

“The evidence is very strong and compelling,” Prof Clive Oppenheimer, from Cambridge University told the BBC.

“We conducted something similar to a criminal investigation,” Lavigne told the BBC. “We didn’t know the culprit at first, but we had the time of the murder and the fingerprints in the form of the geochemistry in the ice cores, and that allowed us to track down the volcano responsible.”

The team determined that the volcano flung debris for about 10 cubic miles and the finer materials may have traveled as far as 25 miles. The magnitude of the explosion would have to have been that large in order to hit Greenland and Antarctic ice.

The summer after the eruption was recorded as exceptionally cold, with flooding and crop failure. A mass grave full of thousands of skeletons was recently dated to be from the year 1258.

“We cannot say for sure these two events are linked but the populations would definitely have been stressed,” Lavigne told the BBC

 

1267

Sultan terakhir Perlak adalah sultan ke-18, Sultan Makhdum Alaiddin Malik Abdul Aziz Johan Berdaulat (memerintah 12671292). Setelah ia meninggal, Perlak disatukan dengan Kerajaan Samudera Pasai di bawah pemerintahan sultan Samudera Pasai, Sultan Muhammad Malik Al Zahir, putra Al Malik Al-Saleh.

 

Daftar Sultan Perlak

Sultan-sultan Perlak dapat dikelompokkan menjadi dua dinasti: dinasti Syed Maulana Abdul Azis Shah dan dinasti Johan Berdaulat. Berikut daftar sultan yang pernah memerintah Perlak.

  1. Sultan Alaiddin Syed Maulana Abdul Azis Shah (840864)
  2. Sultan Alaiddin Syed Maulana Abdul Rahim Shah (864888)
  3. Sultan Alaiddin Syed Maulana Abbas Shah (888913)
  4. Sultan Alaiddin Syed Maulana Ali Mughat Shah (915918)
  5. Sultan Makhdum Alaiddin Malik Abdul Kadir Shah Johan Berdaulat (928932)
  6. Sultan Makhdum Alaiddin Malik Muhammad Amin Shah Johan Berdaulat (932956)
  7. Sultan Makhdum Alaiddin Abdul Malik Shah Johan Berdaulat (956983)
  8. Sultan Makhdum Alaiddin Malik Ibrahim Shah Johan Berdaulat [5] (9861023)
  9. Sultan Makhdum Alaiddin Malik Mahmud Shah Johan Berdaulat (10231059)

10.  Sultan Makhdum Alaiddin Malik Mansur Shah Johan Berdaulat (10591078)

11.  Sultan Makhdum Alaiddin Malik Abdullah Shah Johan Berdaulat (10781109)

12.  Sultan Makhdum Alaiddin Malik Ahmad Shah Johan Berdaulat (11091135)

13.  Sultan Makhdum Alaiddin Malik Mahmud Shah Johan Berdaulat (11351160)

14.  Sultan Makhdum Alaiddin Malik Usman Shah Johan Berdaulat (11601173)

15.  Sultan Makhdum Alaiddin Malik Muhammad Shah Johan Berdaulat (11731200)

16.  Sultan Makhdum Alaiddin Abdul Jalil Shah Johan Berdaulat (12001230)

17.  Sultan Makhdum Alaiddin Malik Muhammad Amin Shah II Johan Berdaulat (12301267)

18.  Sultan Makhdum Alaiddin Malik Abdul Aziz Johan Berdaulat (12671292)

1268

Ketika Singasari berada di bawah pemerintahan Kertanegara (1268-1292), terjadilah pergolakan di dalam kerajaan. Jayakatwang, raja Kediri yang selama ini tunduk kepada Singasari bergabung dengan Bupati Sumenep (Madura) untuk menjatuhkan Kertanegara.

1270

In 1270 something,

the Mongols were also wreaking havoc on the Islamic headquarters in Baghdad and many Islamic intellectuals and elites became refugees and came to India in droves.

During this period, there were campaigns in India where Ghorids and later the Mughal invaders were establishing the faith of Islam over the subcontinent. It was during the Mongol assault on Islamic empire that the legends of Alladin were forged in India.. Alladin was in fact an islamic conqueror who campaigned in India and got alot of booty from the rich Hindu kings and their princesses…

Southern India had its Dravidian Chola empire later Vijayanagar empire that kept contacts with Southeast Asian indic kingdoms. And in the face of the encroachment of Islam, they were in a burst of energy to build Hindu / Buddhist monuments all over the place. I wonder if that is why they sent their masons and builders to Southeast Asia to build those glorious candis and temples in Java (Dieng), Champa (Angkor Wat) and Burma (Bagan)? It was said that instead of gathering their best builders to build defence fortresses to hold back the Ghorids and Mughals, they went on an overdrive to glorify their faith and deities in the bid that such meritorious acts would save their empires..

I think Indian didn’t sent their builder, mason, worker, etc to Southeast Asia. Instead the local southeast asian people (kings and commoners) whom build the temple. Theyadopt Indic art, architecture and philosophy, and merge it with late megalithic traditions that already established in archipelago

1275

The Pararaton goes on to tell of

 

Ken Arok’s successors, particularly of the last king of the Singhasari line, Kertanegara. .

Kertanegara was an extraordinary figure, a scholar as well as a statesman, who belonged to the Tantric Bhairawa sect of Buddhism.

 

1275

Ekspedisi Pamalayu

Kertanegara terus memperluas pengaruh dan kekuasaan Kerajaan Singasari. Pada 1275 ia mengirim pasukan untuk menaklukkan Kerajaan Sriwijaya sekaligus menjalin persekutuan dengan Kerajaan Campa (Kamboja). Ekspedisi pengiriman pasukan itu dikenal dengan nama Pamalayu. Kertanegara berhasil memperluas pengaruhnya di Campa melalui perkawinan antara raja Campa dan adik perempuannya. Kerajaan Singasari sempat menguasai Sumatera, Bakulapura (Kalimantan Barat), Sunda (Jawa Barat), Madura, Bali, dan Gurun (Maluku).

 

 

In 1275

 

 

and again in 1291

Kertanegara  sent successful naval expeditions against Sriwijaya thus wresting control of the increasingly important maritime trade.

 

1289

Serangan Pasukan Mongol

Pasukan Pamalayu dipersiapkan Kertanegara untuk menghadapi serangan kaisar Mongol, Kubilai Khan, yang berkuasa di Cina. Utusan Kubilai Khan beberapa kali datang ke Singasari untuk meminta Kertanegara tunduk di bawah Kubilai Khan.

Apabila menolak maka Singasari akan diserang. Permintaan ini menimbulkan kemarahan Kertanegara dengan melukai utusan khusus Kubilai Khan, Meng Ki, pada 1289.

Kertanegara menyadari tindakannya ini akan dibalas oleh pasukan Mongol. la kemudian memperkuat pasukannya di Sumatera.

1290

On the northern coast of Sumatra, several small trading states,

Aru, Tamiang, Perlak, Pasai, Samudra and Lamuri now came to prominence.

These states were the first in Indonesia to convert to Islam,

Perlak

probably being the earliest in about 1290.

In central Sumatra, the Buddhist kingdom of the Minangkabau, sometimes called Pagarruyung after its capital, emerged in about 1250

and extended its hegemony down into the coastal regions facing the strait. Palembang and Jambi, however, declined in importance, though they remained significant regional ports.

1290

After Singhasari drove Srivijaya out of Java altogether in 1290,

 

the rising power of Singhasari came to the attention of Kublai Khan in China and he sent emissaries demanding tribute.

Kertanegara, last ruler of the Singhasari kingdom, refused to pay tribute and the Khan sent a massive 1000 ship expedition which arrived off the coast of Java

 

1292:

Queen The Return Nata Pali I

ruled the Kingdom of Hedgehog, West Kalimantan.

1292

Kertanegara  was eventually murdered in 1292 by the king of Kediri


So powerful did become, in fact, that Kublai Khan,

the Mongol emperor of China sent ambassador, a gesture which so enraged

 

1292

Akhirnya pada tahun 1292 Jayakatwang berhasil mengalahkan Kertanegara dan membangun kembali kejayaan Kerajaan Kediri.

 

Nama Prasasti : SINGHASARI – 1351

Lokasi Penemuan :
Kecamatan SINGOSARI, Kabupaten MALANG, JAWA-TIMUR

Koleksi :
MUSEUM NASIONAL INDONESIA (Museum Gajah)
Jalan Medan Merdeka Barat no.12,
Jakarta Pusat, DKI JAKARTA 10110
INDONESIA

Bahan : Batu Andesit


Era : Kerajaan MAJAPAHIT (WILWATIKTA)
Tahun Penerbitan : 1278 Saka atau 1351 Masehi
Aksara : JAWI (Jawa Kawi) dalam 17 Baris

Isi dari Prasasti :
Prasasti ini ditulis untuk mengenang pembangunan sebuah caitya atau candi pemakaman yang dilaksanakan oleh Mahapatih Gajah Mada.

 Paruh pertama prasasti ini merupakan pentarikhan tanggal yang sangat terperinci, termasuk pemaparan letak benda-benda angkasa. Paruh kedua mengemukakan maksud prasasti ini, yaitu sebagai pariwara pembangunan sebuah caitya.

Salinan dalam Bahasa Aslinya :
1. / 0 / ‘i śaka ; 1214 ; jyeṣṭa māsa ; ‘irika diwaśani
2. kamoktan. pāduka bhaṭāra sang lumah ring śiwa buddha /’ ; /’ swa-
3. sti śri śaka warṣatita ; 1273 ; weśaka māsa tithi pratipā-
4. da çuklapaks.a ; ha ; po ; bu ; wara ; tolu ; niri tistha graha-
5. cara ; mrga çira naks.atra ; çaçi dewata ; bâyabya man.d.ala ;
6. sobhanayoga ; çweta muhurtta ; brahmâparwweśa ; kistughna ;
7. kâran.a wrs.abharaçi ; ‘irika diwaça sang mahâmantri mûlya ; ra-
8. kryan mapatih mpu mada ; sâks.at. pran.ala kta râsika de bhat.â-
9. ra sapta prabhu ; makâdi çri tribhuwanotungga dewi mahârâ
10. ja sajaya wis.n.u wârddhani ; potra-potrikâ de pâduka bha-
11. t.âra çri krtanagara jñaneçwara bajra nâmâbhis.aka sama-
12. ngkâna twĕk. rakryan mapatih jirṇnodhara ; makirtti caitya ri
13. mahâbrâhmân.a ; śewa sogata samâñjalu ri kamokta-
14. n pâduka bhaṭâra ; muwah sang mahâwṛddha mantri linâ ri dagan
15. bhat.âra ; doning caitya de rakryan. mapatih pangabhaktya-
16. nani santana pratisantana sang parama satya ri pâda dwaya bhat.â-
17. ra ; ‘ika ta kirtti rakryan mapatih ri yawadwipa maṇḍala /’

Terjemahan kedalam Bahasa Indonesia :
1. Pada tahun 1214 Saka (1292 Masehi) pada bulan Jyestha (Mei-Juni) ketika itulah
2. sang paduka yang sudah bersatu dengan Siwa Buddha.
3. Salam Sejahtera! Pada tahun Saka 1273 (1351 Masehi), bulan Waisaka
4. Pada hari pertama paruh terang bulan, pada hari Haryang, Pon, Rabu, wuku Tolu
5. Ketika sang bulan merupakan Dewa Utama di rumahnya & (bumi) berada di daerah barat laut.
6. Pada yoga Sobhana, pukul Sweta, di bawah Brahma pada karana
7. Kistugna, pada rasi Taurus. Ketika sang mahamantri yang mulia. Sang
8. Rakryan Mapatih Mpu (Gajah) Mada yang beliau seolah-olah menjadi perantara
9. Tujuh Raja seperti Sri Tribhuwanotunggadewi Mahara-
10. jasa Jaya Wisnuwarddhani, semua cucu-cucu Sri Paduka
11. Almarhum Sri Kertanegara yg juga memiliki nama penobatan Jñaneswara Bajra
12. Dan juga pada saat yg sama sang Rakryan Mapatih Jirnodhara yg membangun sebuah candi pemakaman (caitya) bagi kaum
13. Brahmana yg agung & juga para pemuja Siwa & Buddha yg sama-sama gugur
14. Bersama Sri Paduka Almarhum (Kertanagara) & juga bagi para Mantri senior yg juga gugur bersama-sama dengan
15. Sri Paduka Almarhum. Alasan dibangunnya candi pemakaman ini oleh sang Rakryan Mahapatih ialah supaya berbhaktilah
16. Para keturunan dan para pembantu dekat Sri Paduka Almarhum.
17. Maka inilah bangunan sang Rakryan Mapatih di bumi Jawadwipa.

 

 

in 1293.

 

By that time, a rebel from Kediri, Jayakatwang had usurped and killed Kertanagara.

1293

Runtuhnya Kediri
Setelah berhasil mengalah kan Kertanegara, Kerajaan Kediri bangkit kembali di bawah pemerintahan Jayakatwang. Salah seorang pemimpin pasukan Singasari, Raden Wijaya, berhasil meloloskan diri ke Madura.

Karena perilakunya yang baik, Jayakatwang memperbolehkan Raden Wijaya untuk membuka Hutan Tarik sebagai daerah tempat tinggalnya. Pada tahun 1293, datang tentara Mongol yang dikirim oleh Kaisar Kubilai Khan untuk membalas dendam terhadap Kertanegara.

 Keadaan ini dimanfaatkan Raden Wijaya untuk menyerang Jayakatwang. Ia bekerjasama dengan tentara Mongol dan pasukan Madura di bawah pimpinan Arya Wiraraja untuk menggempur Kediri. Dalam perang tersebut pasukan Jayakatwang mudah dikalahkan.

 

Setelah itu tidak ada lagi berita tentang Kerajaan Kediri.

Atas: Arca Syiwa ini dibangun pada masa Kerajaan Kediri yang bercorak Hindu sebagai persembahan kepada Dewa Syiwa.

 Kiri atas :

Kerjasama tentara Mongol dan pasukan Arya Wiraraja dapat mengalahkan pasukan Kediri di bawah pimpinan Jayakatwang.
Sumber : Syukur, Abdul, Ensiklopedi Umum untuk Pelajar , Jilid 5, Jakarta: Ichtiar Baru van Hoeve, 2005. Halaman 115.

1293

Pada 1293 pasukan Mongol menyerang Kerajaan Singasari. Namun Kertanegara telah dibunuh oleh raja Kediri, Jayakatwang, setahun sebelumnya. Singasari kemudian dikuasai oleh Jayakatwang

.

Atas: Arca Dwarapala merupakan salah satu peninggalan Kerajaan Singasari.

 

 

Atas : Candi Kidal dibangun di Rejokidal, Tumpang, Malang, yang dipersembahkan kepada Anusapati, raja kedua dan anak tiri Ken Arok.

Sumber : Syukur, Abdul, Ensiklopedi Umum untuk Pelajar , Jilid 9, Jakarta: Ichtiar Baru van Hoeve, 2005. Halaman 110.

 

 

 

 

1293

Majapahit’s empire on Java

Intro

Sejarah Ringkas Kerajaan Majapahit

( Junus Satrio,2010)

Setelah raja Kertanegara  gugur, kerajaan Singpsari  berada di bawah kekuasaan raja Jayakatwang dari Kadiri. Salah satu keturunan penguasa Singosari, yaitu Raden Wijaya, kemudian berusaha merebut kembali kekuasaan nenek moyangnya.

 Ia adalah keturunan Ken Angrok, raja Singosari pertama dan anak dari Dyah Lembu Tal.

Ia juga dikenal dengan nama lain, yaitu Nararyya Sanggramawijaya. Menurut sumber sejarah, Raden Wijaya sebenarnya adalah mantu Kertanegara yang masih terhitung keponakan.

 

 Kitab Pararaton menyebutkan bahwa ia mengawini dua anak sang raja sekaligus, tetapi kitab Negarakertagama menyebutkan bukannya dua melainkan keempat anak perempuan Kertanegara dinikahinya semua. Pada waktu Jayakatwang menyerang Singosari , Raden Wijaya diperintahkan untuk mempertahankan ibukota di arah utara.

 Kekalahan yang diderita Singosari  menyebabkan Raden Wijaya mencari perlindungan ke sebuah desa bernama Kudadu, lelah dikejar-kejar musuh dengan sisa pasukan tinggal duabelas orang.

Berkat pertolongan Kepala Desa Kudadu, rombongan Raden Wijaya dapat menyeberang laut ke Madura dan di sana memperoleh perlindungan dari Aryya Wiraraja, seorang bupati di pulau ini. Berkat bantuan Aryya Wiraraja, Raden Wijaya kemudian dapat kembali ke Jawa dan diterima oleh raja Jayakatwang. Tidak lama kemudian ia diberi sebuah daerah di hutan T?rik untuk dibuka menjadi desa, dengan dalih untuk mengantisipasi serangan musuh dari arah utara sungai Brantas. Berkat bantuan Aryya Wiraraja ia kemudian mendirikan desa baru yang diberi nama Majapahit. Di desa inilah Raden Wijaya kemudian memimpin dan menghimpun kekuatan, khususnya rakyat yang loyal terhadap almarhum Kertanegara yang berasal dari daerah Daha dan Tumapel. Aryya Wiraraja sendiri menyiapkan pasukannya di Madura untuk membantu Raden Wijaya bila saatnya diperlukan. Rupaya ia pun kurang menyukai raja Jayakatwang.

Tidak terduga sebelumnya bahwa pada tahun 1293 Jawa kedatangan pasukan dari Cina yang diutus oleh Kubhilai Khan untuk menghukum Singhas?ri atas penghinaan yang pernah diterima utusannya pada tahun 1289. Pasukan berjumlah besar ini setelah berhenti di Pulau Belitung untuk beberapa bulan dan kemudian memasuki Jawa melalui sungai Brantas langsung menuju ke Daha. Kedatangan ini diketahui oleh Raden Wijaya, ia meminta izin untuk bergabung dengan pasukan Cina yang diterima dengan sukacita. Serbuan ke Daha dilakukan dari darat maupun sungai yang berjalan sengit sepanjang pagi hingga siang hari. Gabungan pasukan Cina dan Raden Wijaya berhasil membinasakan 5.000 tentara Daha. Dengan kekuatan yang tinggal setengah, Jayakatwang mundur untuk berlindung di dalam benteng. Sore hari, menyadari bahwa ia tidak mungkin mempertahankan lagi Daha, Jayakatwang keluar dari benteng dan menyerahkan diri untuk kemudian ditawan oleh pasukan Cina.

Dengan dikawal dua perwira dan 200 pasukan Cina, Raden Wijaya minta izin kembali ke Majapahit untuk menyiapkan upeti bagi kaisar Khubilai Khan. Namun dengan menggunakan tipu muslihat kedua perwira dan para pengawalnya berhasil dibinasakan oleh Raden Wijaya. Bahkan ia berbalik memimpin pasukan Majapahit menyerbu pasukan Cina yang masih tersisa yang tidak menyadari bahwa Raden Wijaya akan bertindak demikian. Tiga ribu anggota pasukan kerajaan Yuan dari Cina ini dapat dibinasakan oleh pasukan Majapahit, selebihnya melarikan dari keluar Jawa dengan meninggalkan banyak korban. Akhirnya cita-cita Raden Wijaya untuk menjatuhkan Daha dan membalas sakit hatinya kepada Jayakatwang dapat diwujudkan dengan memanfaatkan tentara asing. Ia kemudian memproklamasikan berdirinya sebuah kerajaan baru yang dinamakan Majapahit. Pada tahun 1215 Raden Wijaya dinobatkan sebagai raja pertama dengan gelar ?ri K?rtar?jasa Jayawardhana. Keempat anak Kertanegara dijadikan permaisuri dengan gelar ?ri Parame?wari Dyah Dewi Tribh?wane?wari, ?ri Mah?dewi Dyah Dewi Narendraduhit?, ?ri Jayendradewi Dyah Dewi Prajny?paramit?, dan ?ri R?jendradewi Dyah Dewi Gayatri. Dari Tribh?wane?wari ia memperoleh seorang anak laki bernama Jayanagara sebagai putera mahkota yang memerintah di Kadiri. Dari Gayatri ia memperoleh dua anak perempuan, Tribh?wanottunggadewi Jayawisnuwardhani yang berkedudukan di Jiwana (Kahuripan) dan R?jadewi Mah?r?jasa di Daha. Raden Wijaya masih menikah dengan seorang isteri lagi, kali ini berasal dari Jambi di Sumatera bernama Dara Petak dan memiliki anak darinya yang diberi nama Kalag?m?t. Seorang perempuan lain yang juga datang bersama Dara Petak yaitu Dara Jingga, diperisteri oleh kerabat raja bergelar ‘dewa’ dan memiliki anak bernama Tuhan Janaka, yang dikemudian hari lebih dikenal sebagai Adhityawarman, raja kerajaan Malayu di Sumatera. Kedatangan kedua orang perempuan dari Jambi ini adalah hasil diplomasi persahabatan yaang dilakukan oleh K?rtan?gara kepada raja Malayu di Jambi untuk bersama-sama membendung pengaruh Kubhilai Khan. Atas dasar rasa persahabatan inilah raja Malayu, ?rimat Tribh?wanar?ja Mauliwarmadewa, mengirimkan dua kerabatnya untuk dinikahkan dengan raja Singhas?ri. Dari catatan sejarah diketahui bahwa Dara Jingga tidak betah tinggal di Majapahit dan akhirnya pulang kembali ke kampung halamannya.

Raden Wijaya wafat pada tahun 1309 digantikan oleh Jayan?gara. Seperti pada masa akhir pemerintahan ayahnya, masa pemerintahan raja Jayan?gara banyak dirongrong oleh pemberontakan orang-orang yang sebelumnya membantu Raden Wijaya mendirikan kerajaan Majapahit. Perebutan pengaruh dan penghianatan menyebabkan banyak pahlawan yang berjasa besar akhirnya dicap sebagai musuh kerajaan. Pada mulanya Jayan?gara juga terpengaruh oleh hasutan Mah?pati yang menjadi biang keladi perselisihan tersebut, namun kemudian ia menyadari kesalahan ini dan memerintahkan pengawalnya untuk menghukum mati orang kepercayaannya itu. Dalam situasi yang demikian muncul seorang prajurit yang cerdas dan gagah berani bernama Gajah Mada. Ia muncul sebagai tokoh yang berhasil mamadamkan pemberontakan Kuti, padahal kedudukannya pada waktu itu hanya berstatus sebagai pengawal raja (b?k?l bhayangk?ri). Kemahirannya mengatur siasat dan berdiplomasi dikemudian hari akan membawa Gajah Mada pada posisi yang sangat tinggi di jajaran pemerintahan kerajaan Majapahit, yaitu sebagai Mahamantri kerajaan.

Pada masa Jayan?gara hubungan dengan Cina kembali pulih. Perdagangan antara kedua negara meningkat dan banyak orang Cina yang menetap di Majapahit. Jayan?gara memerintah sekitar 11 tahun, pada tahun 1328 ia dibunuh oleh tabibnya yang bernama Tanca karena berbuat serong dengan isterinya. Tanca kemudian dihukum mati oleh Gajah Mada.

Karena tidak memiliki putera, tampuk pimpinan Majapahit akhirnya diambil alih oleh adik perempuan Jayan?gara bernama Jayawisnuwarddhani, atau dikenal sebagai Bhre Kahuripan sesuai dengan wilayah yang diperintah olehnya sebelum menjadi ratu. Namun pemberontakan di dalam negeri yang terus berlangsung menyebabkan Majapahit selalu dalam keadaan berperang. Salah satunya adalah pemberontakan Sad?ng dan Keta tahun 1331 memunculkan kembali nama Gajah Mada ke permukaan. Keduanya dapat dipadamkan dengan kemenangan mutlak pada pihak Majapahit. Setelah persitiwa ini, Mahapatih Gajah Mada mengucapkan sumpahnya yang terkenal, bahwa ia tidak akan amukti palapa sebelum menundukkan daerah-daerah di Nusantara, seperti Gurun (di Kalimantan), Seran (?), Tanjungpura (Kalimantan), Haru (Maluku?), Pahang (Malaysia), Dompo (Sumbawa), Bali, Sunda (Jawa Barat), Palembang (Sumatera), dan Tumasik (Singapura). Untuk membuktikan sumpahnya, pada tahun 1343 Bali berhasil ia ditundukan.

Ratu Jayawisnuwaddhani memerintah cukup lama, 22 tahun sebelum mengundurkan diri dan digantikan oleh anaknya yang bernama Hayam wuruk dari perkawinannya dengan Cakradhara, penguasa wilayah Singh?sari. Hayam Wuruk dinobatkan sebagai raja tahun 1350 dengan gelar ?ri Rajasan?gara. Gajah Mada tetap mengabdi sebagai Patih Hamangkubh?mi (mah?patih) yang sudah diperolehnya ketika mengabdi kepada ibunda sang raja. Di masa pemerintahan Hayam Wuruk inilah Majapahit mencapai puncak kebesarannya. Ambisi Gajah Mada untuk menundukkan nusantara mencapai hasilnya di masa ini sehingga pengaruh kekuasaan Majapahit dirasakan sampai ke Semenanjung Malaysia, Sumatera, Kalimantan, Maluku, hingga Papua. Tetapi Jawa Barat baru dapat ditaklukkan pada tahun 1357 melalui sebuah peperangan yang dikenal dengan peristiwa Bubat, yaitu ketika rencana pernikahan antara Dyah Pitalok?, puteri raja Pajajaran, dengan Hayam Wuruk berubah menjadi peperangan terbuka di lapangan Bubat, yaitu sebuah lapangan di ibukota kerajaan yang menjadi lokasi perkemahan rombongan kerajaan tersebut. Akibat peperangan itu Dyah Pitalok? bunuh diri yang menyebabkan perkawinan politik dua kerajaan di Pulau Jawa ini gagal. Dalam kitab Pararaton disebutkan bahwa setelah peristiwa itu Hayam Wuruk menyelenggarakan upacara besar untuk menghormati orang-orang Sunda yang tewas dalam peristiwa tersebut. Perlu dicatat bawa pada waktu yang bersamaan sebenarnya kerajaan Majapahit juga tengah melakukan eskpedisi ke Dompo (Padompo) dipimpin oleh seorang petinggi bernama Nala.

Setelah peristiwa Bubat, Mah?patih Gajah Mada mengundurkan diri dari jabatannya karena usia lanjut, sedangkan Hayam Wuruk akhirnya menikah dengan sepupunya sendiri bernama P?duka ?ori, anak dari Bhre W?ngk?r yang masih terhitung bibinya.

Di bawah kekuasaan Hayam Wuruk kerajaan Majapahit menjadi sebuah kerajaan besar yang kuat, baik di bidang ekonomi maupun politik. Hayam Wuruk memerintahkan pembuatan bendungan-bendungan dan saluran-saluran air untuk kepentingan irigasi dan mengendalikan banjir. Sejumlah pelabuhan sungai pun dibuat untuk memudahkan transportasi dan bongkar muat barang. Empat belas tahun setelah ia memerintah, Mah?patih Gajah Mada meninggal dunia di tahun 1364. Jabatan patih Hamangkubh?mi tidak terisi selama tiga tahun sebelum akhirnya Gajah Enggon ditunjuk Hayam Wuruk mengisi jabatan itu. Sayangnya tidak banyak informasi tentang Gajah Enggon di dalam prasasti atau pun naskah-naskah masa Majapahit yang dapat mengungkap sepak terjangnya.

Raja Hayam Wuruk wafat tahun 1389. Menantu yang sekaligus merupakan keponakannya sendiri yang bernama Wikramawarddhana naik tahta sebagai raja, justru bukan Kusumawarddhani yang merupakan garis keturunan langsung dari Hayam Wuruk. Ia memerintah selama duabelas tahun sebelum mengundurkan diri sebagai pendeta. Sebelum turun tahta ia menujuk puterinya, Suhita menjadi ratu. Hal ini tidak disetujui oleh Bhre Wirabh?mi, anak Hayam Wuruk dari seorang selir yang menghendaki tahta itu dari keponakannya. Perebutan kekuasaan ini membuahkan sebuah perang saudara yang dikenal dengan Perang Par?gr?g. Bhre Wirabhumi yang semula memperoleh kemenanggan akhirnya harus melarikan diri setelah Bhre Tumap?l ikut campur membantu pihak Suhita. Bhre Wirabh?mi kalah bahkan akhirnya terbunuh oleh Raden Gajah. Perselisihan keluarga ini membawa dendam yang tidak berkesudahan. Beberapa tahun setelah terbunuhnya Bhre Wirabh?mi kini giliran Raden Gajah yang dihukum mati karena dianggap bersalah membunuh bangsawan tersebut.

Suhita wafat tahun 1477, dan karena tidak mempunyai anak maka kedudukannya digantikan oleh adiknya, Bhre Tumap?l Dyah K?rtawijaya. Tidak lama ia memerintah digantikan oleh Bhre Pamotan bergelar ?ri R?jasawardhana yang juga hanya tiga tahun memegang tampuk pemerintahan. Bahkan antara tahun 1453-1456 kerajaan Majapahit tidak memiliki seorang raja pun karena pertentangan di dalam keluarga yang semakin meruncing. Situasi sedikit mereda ketika Dyah S?ryawikrama Giri?awardhana naik tahta. Ia pun tidak lama memegang kendali kerajaan karena setelah itu perebutan kekuasaan kembali berkecambuk. Demikianlah kekuasaan silih berganti beberapa kali dari tahun 1466 sampai menjelang tahun 1500. Berita-berita Cina, Italia, dan Portugis masih menyebutkan nama Majapahit di tahun 1499 tanpa menyebutkan nama rajanya. Semakin meluasnya pengaruh kerajaan kecil Demak di pesisir utara Jawa yang menganut agama Islam, merupakan salah satu penyebab runtuhnya kerajaan Majapahit. Tahun 1522 Majapahit tidak lagi disebut sebagai sebuah kerajaan melainkan hanya sebuah kota. Pemerintahan di Pulau Jawa telah beralih ke Demak di bawah kekuasaan Adipati Unus, anak Raden Patah, pendiri kerajaan Demak yang masih keturunan Bhre Kertabh?mi. Ia menghancurkan Majapahit karena ingin membalas sakit hati neneknya yang pernah dikalahkan raja Girindrawarddhana Dyah Ranawijaya. Demikianlah maka pada tahun 1478 hancurlah Majapahit sebagai sebuah kerajaan penguasa nusantara dan berubah satusnya sebagai daerah taklukan raja Demak. Berakhir pula rangkaian penguasaan raja-raja Hindu di Jawa Timur yang dimulai oleh Keng Angrok saat mendirikan kerajaan Singh?sari, digantikan oleh sebuah bentuk kerajaan baru bercorak agama Islam.

Ironisnya, pertikaian keluarga dan dendam yang berkelanjutan menyebabkan ambruknya kerajaan ini, bukan disebabkan oleh serbuan dari bangsa lain yang menduduki Pulau Jawa.

(Sumber : http://www.majapahit-kingdom.com)

 

Kertanegara’s assertiveness

brought him into conflict with the new Mongol rulers of China,

who objected to his attempts to establish hegemony over the southern approaches to the Melaka Strait.

The Mongol emperor Kublai Khan then sent envoys to Java to demand Kertanegara’s formal submission;

he responded by mutilating and sending them back.

The angry Khan then sent a military expedition to punish the Javanese,

but by the time it arrived Kertanegara had been killed in a rebellion.

1293

In a piece of deft diplomacy, Kertanegara’s son-in-law,

Kertarajasa,

enlisted the help of the Mongol troops to overthrow the usurper before turning on the Mongols and driving them out in 1293.

The empire which he founded, Majapahit, became the most powerful of all the early Javanese kingdoms. The 14th century chronicle, Nagarakertagama (now known as the Desawarnyana), gives a detailed insight into life in Majapahit.

 

 

the great Khan that in 1293

he sent a powerful fleet to Java to avenge the insult.

The fleet landed only to discover that Kartanegara had already died at the hands of Jayakatwang, one of his vassals.The Chinese remained on Javanese soil for about a year just long enough to defeat the muderous Jayakatwang.

Battles raged back and forth across the Brantas valley for many months,

eventually producing victory for Kertanegara’s son-in-low, Wijaya, and his Chinese allies.

In the end Wijaya entrapped the Mongol generals and chased the foreign troops back to their ships.

The Chinese fleet returned to China, and its commanders were severely punished by the great Khan for their failure to subdue Java

.Wijaya married four of Kertanegara’s daughters

and established a new capital in 1294 on the bank of the Brantas River between Kediri and the sea (near present-day Trowulan). This was an area known for its pahit (bitter) maja fruits, and

the new kingdom became known as Majapahit.

The capital citu was constructed entirely of red bricks, only the foundations of which now remain. Aerial photographs reveal that the city had an extensive system of canals and barges were probably used to transport rice and other trade goods down the river from Majapahit to the seaport as the mouth of the Brantas.

Raden Wijaya is the name commonly applied by historians to refer to the founder of Majapahit Kingdom. This name is contained in Pararaton written around the end of the 15th century. Somepermanences Pararaton then wrote it in full, namely Raden Harsawijaya. Yet according to the memorial statue grow up, during the life Wijaya (Century 13 or 14) use raden fee simple has not been in good odor.

Nagarakretagama written in the intermediatory of the 14th century called the founder of Majapahit named Dyah Wijaya. Dyah cryptonym is a denominate of brilliance that congregational at that omnisciency and became the forerunners of the drop head Raden. Raden own terms is estimated to under construction from the word Dyah or Ra Ra Ra Dyan or Hadyan.

The character name of the founder of Majapahit the most confiscate is Nararya Sanggramawijaya, because this name is contained in the epitaph Kudadu issued by Wijaya himself in 1294. Nararya canon is in addition a cognomen of high life, although the MBA Dyah more frequently misspent.
 
Origins
According Pararaton, Raden Wijaya was the son Mahisa Campaka, a prince of the kingdom Singhasari.

According to Reader Rajyarajya i Bhumi Nusantara, Raden Wijaya was the son of the couple Rakeyan Jayadarma and Dyah Ox Tal. His father was the son of King Master Darmasiksa, king of the Kingdom of Sunda Galuh, while his mother was the daughter of the Kingdom Singhasari Mahisa Campaka. After Rakeyan Jayadarma died poisoned enemy, Ox-Tal returned to Singhasari bring Wijaya. Thus, Raden Wijaya is a mix of Sundanese and Javanese blood.

The story above is similar to the Babad Tanah Jawi who called the founder of the kingdom of Majapahit named Jake Sesuruh son of King Sri Pamekas king Pajajaran Kingdom, which is also located in the Sunda region. Jake Sesuruh fled to the east because the defeated his half-brother named Siyung Vanara. He then built the Kingdom of Majapahit and turned to quell Siyung Vanara.

News at the top as opposed to calling Dyah Nagarakretagama Ox-Tal was a man, son Narasinghamurti. This text Ox-Tal praised as a courageous officer Yuda and was the father of Dyah Wijaya.

Pedigree in the family
Raden Wijaya the inscription Balawi in 1305 declared himself as a member of the House of Rajasa. According Nagarakretagama, Wijaya was the son Dyah Ox-Tal, the son Narasinghamurti. According Pararaton, Narasinghamurti nom de plume Mahisa Campaka Mahisa Wonga is the son of Ken Arok son of the founder teleng Wangsa Rajasa.

According to the inscription Balawi and Nagarakretagama, Raden Wijaya married with four daughters Kertanagara, the last king of the Kingdom of Singhasari, namely Tribhuwaneswari, Narendraduhita, Jayendradewi, and Gayatri. Meanwhile, according Pararaton, he only married two daughters Kertanagara only, and a daughter of the Malay kingdom called Dara Petak.

According to the inscriptions and inscriptions Sukamerta Balawi, Raden Wijaya had a son from Tribhuwaneswari named Jayanagara. Meanwhile, according Pararaton Jayanagara is the son of Dara Petak, and according to Nagarakretagama is the son Indreswari. Meanwhile, the Gayatri was born two daughters named Dyah Gitarja and Dyah Wiyat.

However there is also another opinion, which also took Dara Raden Wijaya who was also one of Orange’s daughter as his wife in addition to Malay kingdom of Dara Petak, because Dara Orange is also known to have called sira alaki dewa – he’s a married man who holds the deity.

Establish Village Majapahit
According to the Greek badge of office Kudadu, uprisings occurred in 1292 Bracelet-Bracelet Jayakatwang regent of the kingdom of power Singhasari. Raden Wijaya was appointed Kertanegara to quell Bracelet-Bracelet armed force who attacked wizard the north Singhasari. Wijaya managed to cold-shoulder the contrary. However, a larger rebel forces coming wizard the eastland and successfully killed Kertanagara.

Realizing this, Raden Wijaya fail refuge to escape to the north Singhasari Eggplant. However, due to hold off to be being chased by the enemies he chooses to go to the landmass. With the help of suburban heads Kudadu, he managed to avellan azure the Strait of Madura to be exposed to Arya Wiraraja Songeneb ruler (the old name Sumenep).

Together Arya Wiraraja, Raden Wijaya figured airborne tactics to reextort the loo withdrawn the hands Jayakatwang. Wijaya promised, if he managed to beat Jayakatwang, the territory will be divided by two for himself and Wiraraja. The eminent maneuver was brought about. At eminent place, delivered the news to Jayakatwang Wiraraja Wijaya stated that knuckle. Jayakatwang who has resmelted his mother country, namely the kingdom of Kadiri accept it gladly. He plus sent a Pheidippides to pick up at the behavior Jungbiru Wijaya.

The juxtapositional tactic, Wijaya put in for Pull national protection scrub Eastern Hemisphere of Kadiri to be put together as a cast abouting tourism. Wijaya authority to ache to to settle there. Jayakatwang who likes to explore up at once grant it without wink. Wiraraja inter alia fire people to help Wijaya Songeneb open chase. According to Panji Wijayakrama Song, one of Madura achieve maja dyke that tastes bitter. Therefore, the duchy settlements categorically true Wijaya was vet given the name of Majapahit.


Becoming the King of Majapahit
Note the Yuan Dynasty in the year 1293 tells the Mongol army of 20,000 men led by Ike Mese landed in Java to punish Kertanagara, because in the year 1289 Kertanagara take off hurt the messenger who delivered the Mongol tickled Kublai Khan.

Raden Wijaya take break no bones of the stack up of the Mongol army was to destroy Jayakatwang. He altogether invited Ike Mese to let you transmission that he is heir Kertanagara already dead. Wijaya astake-charge for help to regain power from the hands Jayakatwang Java Island, and after that he was unrefusing to declare swot to the Mongols.

Jayakatwang hear comradery Wijaya and Ike Mese Kadiri immediately sent troops to bruise higher-ups. But the forces that just defeated by the Mongols. Furthermore, the compound of the Mongolian army and Majapahit and moves to attack Daha Madura, the cash of the chieftainry of Kadiri. Jayakatwang inconsequence gave up and taken prisoner in Mongol ship.

After Jayakatwang defeated, Wijaya ask permission to go back to the Majapahit ghost surrender himself. Ike Mese allow it without suspicion. Arriving in Majapahit, Wijaya bowdlerize the Mongol soldiers who escorted him. He primeval led a attack in the hand in which the Mongol army Daha having a Conservative Party go. Sudden attack that made Ike Mese bygone ample soldiers and cramped to withdraw its forces to execute a will Java.

Wijaya hereat crowned himself plastichearted of Majapahit. According to Song of Harsha Wijaya, the coronation took place on the 15th month in 1215 Karttika Saka, or coincides with 12 November 1293.

The Government
In the talk into of Majapahit, Wijaya crane his followers who had been faithful in the struggle. Nambi was appointed as governor of Majapahit, Ox-Sora as governor Daha, Arya Wiraraja and Ranggalawe as pasangguhan. In 1294 Wijaya also give gifts to the citified leader who expended to protect it just the same Kudadu escape to the island of Madura.

In 1295 a wily advocating nominated Mahapati Ranggalawe inciting to rebellion. The taking off was triggered by Nambi incumbency as governor, and became the first civil war that hit the Majapahit. After Ranggalawe killed, Wiraraja archaic from his affirmation as pasangguhan. He promises Wijaya budget on territorial division of the pyramid. Wijaya grant it. So, since late, the series was only a half, where the east led by Wiraraja symposium the head in Lamajang (old name Lumajang).

In the term 1300 occurred the stand over Ox-Sora, uncle Ranggalawe. In rebellion Ranggalawe, Sora impartial Majapahit. However, howbeit Ranggalawe cruelly ill-contrived by Kebo Anabrang, Sora goods not stay in hiding and turn clockwise to kill Anabrang. This decathlon Mahapati prying them bob up and down by the atmosphere, causing a wrench. At its peak, Sora and his companions, the Blue Elephant and Jurudemung Nambi lever were massacred in the courtyard.

End of Life

 


According Nagarakretagama, Raden Wijaya died in 1309. He is buried in Antahpura and dicandikan in Simping as Harihara, or a combination of Vishnu and Shiva.

Wijaya replaced Jayanagara as the next king.

 

1293:

The establishment of the Kingdom of Majapahit in the long run influence covers the whole of Borneo.

 

 

1293

the majapahit empire:

The Majapahit Empire was an Indianized kingdom based in eastern Java from 1293 to around 1500

1293

 

The Majapahit founder,

after a brief exile in the favor of the Regent (Bupati) Arya Wiraraja of Madura, allied himself with the Mongols against Jayakatwang and, once Jayakatwang was destroyed, turned and forced his Mongol allies to withdraw from the isle after he launched a surprise attack. The huge Mongol Army in confusion had to withdraw as they were in hostile land and it was the last time for the monsoon sea-wind to depart for home, otherwise, they would have had to wait for another six months on a totally hostile island.

 

Then, Wijaya ascended the throne as the first king of Majapahit on 1293 AD.

 

1293

the majapahit empire:

The Majapahit Empire was an Indianized kingdom based in eastern Java from 1293 to around 1500

 

 

 

 

 

 

1293

 

The Majapahit founder,

after a brief exile in the favor of the Regent (Bupati) Arya Wiraraja of Madura, allied himself with the Mongols against Jayakatwang and, once Jayakatwang was destroyed, turned and forced his Mongol allies to withdraw from the isle after he launched a surprise attack. The huge Mongol Army in confusion had to withdraw as they were in hostile land and it was the last time for the monsoon sea-wind to depart for home, otherwise, they would have had to wait for another six months on a totally hostile island.

 

Then, Wijaya ascended the throne as the first king of Majapahit on 1293 AD.

 

In the Lands of Tarik he built a strong hold, and the capital was named Majapahit also, after the bitter (pahit) maja fruit, a sort of tree which grew in abundance in that area.

His formal name was Kertarajasa Jayawarddhana.

 

But the newborn empire was not without challenge. Some of his most trusted men, including Ranggalawe, Sora, and Nambi set several rebellion against the king, but they all died in misery.

 

It was suspected that mahapati Halayudha set the conspiracy to overthrow all of his opponents in order to gain the highest position in the government. But following the death of the last rebel Kuti, mahapati was captured and jailed for his tricks, and was sentenced to death

1230

Penggabungan dengan Samudera Pasai

Sultan ke-17 Perlak, Sultan Makhdum Alaiddin Malik Muhammad Amin Shah II Johan Berdaulat (memerintah 12301267) menjalankan politik persahabatan dengan menikahkan dua orang putrinya dengan penguasa negeri tetangga Peureulak:

 

 

 

 

Azwil nazir

14th Century

Era Adityawarman

Introduction

Kerajaan Pagaruyung disebut juga sebagai Kerajaan Minangkabau merupakan salah satu kerajaan yang pernah ada dalam khazanah sejarah Minangkabau.

Kerajaan yang diperkirakan berdiri pada abad ke-14 di daerah darek Minangkabau, tepatnya berpusat di Pagaruyung, Batusangkar.

Kerajaan tersebut mencapai puncak kejayaan sekitar abad ke-15 Masehi, semasa pemerintahan Adityawarman berkuasa (Amran, 1981 : 37 ; Kiram, dkk, 2003 : 11 dan Imran, 2002 : 20). Sebagai sebuah kerajaan besar dizamannya, Kerajaan Pagaruyung sendiri memiliki kerajaan kecil sebagai “wakil raja” untuk memerintah di daerah. Kerajaan-kerajaan ini merupakan bagian dari Kerajaan Pagaruyung dan langsung diberi otonomi khusus untuk mengurus kepentingan pemerintah dan ekonominya.

Raja-raja dibawah panji Kerajaan Pagaruyung tersebut telah menyebar ke berbagai daerah, bukan saja di Indonesia namun sampai ke mancanegara, yakni Malaysia dan Brunei Darussalam.

Kekuasaan Kerajaan Pagaruyung tersebut telah membentuk suatu hegemoni, dibawah Raja Alam berpusat di Pagaruyung.

 Khusus di alam Minangkabau, raja-raja kecil tersebut berjumlah 61 buah kerajaan, baik yang ada di daerah darek dan rantau Minangkabau.

Mereka biasanya dipangil dengan istilah Yang Dipertuan, Rajo, dan Sutan. Mereka ada yang berasal dari keturunan langsung raja Pagaruyung dan adapula yang ditunjuk oleh raja sebagai wakilnya untuk memerintah di daerah.

 

Dalam kondisi inilah muncul hubungan yang diistilahkan dengan sapiah balahan, kuduang karatan, kapak  radai, dan timbang pacahan Kerajaan Pagaruyung.

Beranjak dari persoalan di atas, tulisan ini sesungguhnya ingin menjelaskan tentang keberadaan Kerajaan Pagaruyung dari segi geografi sejarah. Sebuah kerajaan yang ada di ranah Minangkabau, namun secara wilayah telah melampaui sekat-sekat kewilayahannya. Diawali dengan memaparkan tentang Kerajaan Pagaruyung itu sendiri, struktur Kerajaan Pagaruyung, bukti keberadaan Kerajaan Pagaruyung serta Kerajaan Pagaruyung, hegemoni melampaui sekat-sekat kewilayahan.


Kerajaan Pagaruyung merupakan sebuah kerajaan yang berpusat di luhak Tanah Datar, Minangkabau. Istana kerajaan berada di Nagari Pagaruyung, yang berfungsi sebagai pusat pemerintahan raja. Kerajaan Pagaruyung disebut juga sebagai kerajaan Minangkabau.

Luhak Tanah Datar sendiri merupakan salah satu bagian dari luhak nan tigo yang terdapat dalam konsepsi masyarakat Minangkabau terutama tentang alamnya.  Kerajaan Pagaruyung itu sendiri didirikan oleh Adityawarman dan mencapai puncaknya sekitar abad ke-14 dan ke-15, ketika Adityawarman masih berkuasa . Adityawarman adalah putra dari Dara Jingga dari Tanah Melayu,  cucu Tribhuwanaraja Mauliwarmadewa, yang dibesarkan di Majapahit. Faktor itu pula yang menyebabkan ketika Adityawarman memerintah, pengaruh Kerajaan Majapahit sangat jelas. Bahkan pada masa pemerintahan Adityawarman organisasi pemerintahan kerajaan disusun menurut sistem organisasi yang berlaku di Majapahit. Begitu juga dengan sistem pemerintahan, tampaknya pola Kerajaan Majapahit dipakai pula oleh Kerajaan Pagaruyung. Pada dasarnya sistem pemerintahan di wilayah kerajaan terdiri atas dua pola, di Majapahit terdiri dari wilayah bawahan, dengan pimpinan raja bawahan, yang umumnya adalah anggota raja di pusat pemerintahan, dan wilayah mancanegara, yaitu daerah taklukan yang dipimpin raja wilayah itu sendiri. Sedangkan pola yang dipakai di Minangkabau ialah wilayah rantau, yaitu kerajaan yang dipimpin oleh raja kecil sebagai wakil raja di Pagaruyung, dan wilayah Luhak yang dipimpin para penghulu. Wilayah itu masing-masing diatur menurut sistem yang berbeda satu sama lain, sebagaimana yang diungkapkan mamang “luhak berpenghulu, rantau beraja”.

Pembentukan Kerajaan Pagaruyung oleh Adityawarman merupakan peristiwa penting dalam sejarah Minangkabau, karena peristiwa itu menunjukkan usaha pertama dalam pembentukan sebuah sistem otoritas yang berada di atas tingkat nagari yang otonom. Walaupun selanjutnya kedudukan raja di dalam pemerintahan alam Minangkabau lebih bersifat sebagai pemersatu nagari-nagari otonom tersebut. Otoritas tradisional Raja Minangkabau hanya merupakan simbol persatuan dari republik-republik nagari Minangkabau dan pemelihara hubungan dengan masyarakat di luar alam Minangkabau. Raja meminjamkan daulatnya kepada kerajaan dan raja merupakan lambang dari persatuan Minangkabau sebagai satu keseluruhan.
Sepeninggal Adityawarman, raja-raja Pagaruyung tetap dihormati rakyat sebagai tokoh yang menjaga keseimbangan dan keutuhan serta sebagai pemungut pajak (uang adat) yang menjadi ikatan politik. Raja mempunyai basis kekuasaan berupa pemungut pajak di kawasan rantau seperti pajak pelabuhan, pajak perdagangan dan berbagai bentuk uang adat. Pada prinsipnya, pemungutan pajak itu merupakan pemenuhan kewajiban adat. Demikian juga halnya ada pajak untuk mendirikan rumah, bangunan-bangunan balai adat, dan lain-lain.

Raja Minangkabau, yang berkedudukan di Pagaruyung selalu menerima pajak atau upeti dari raja di rantau seperti Siak, Indragiri, Air Bangis, Sungai Pagu, Batang Hari, bahkan dari Batak. Pemungutan pajak di rantau kadang kala juga diserahkan kepada raja atau utusannya yang datang ke rantau untuk menjemput uang adat yang terkumpul. Hubungan dengan raja di rantau ada juga yang berlangsung melalui hubungan perkawinan, dikirim langsung dari Pagaruyung dan sebagainya, hingga muncul istilah sapiah balahan, kuduang karatan, kapak radai, dan timbang pacahan Kerajaan Pagaruyung. Penempatan raja di rantau mendapat restu dari raja Pagaruyung, seperti raja Pulau Punjung adalah raja setempat yang diangkat dan ditetapkan oleh Yang Dipertuan Pagaruyung. Raja Sungai Pagu mempunyai hubungan darah dengan keluarga Pagaruyung.
Orang Minangkabau tidak memandang daerah dan lembaga-lembaga kerajaannya sebagai sebuah negara (state) yang memiliki batas-batas daerah yang jelas, dalam arti kata hegemoni yang melampaui batas-batas kewilahannya. Pemerintah pusat mempunyai kekuasaan untuk memungut pajak, memerintahkan atau menyuruh orang menjadi tentara dan memaksakan hukum. Bahkan tidak ada bukti-bukti bahwa kerajaan pernah membebankan pajak pendapatan dan kerja wajib kepada rakyat . Menurut Dobbin (1974 : 319-356), sumber keuangan dari kerajaan adalah : (1) pajak perdagangan di pintu-pintu keluar masuk kerajaan, (2) pembayaran uang sidang dalam penyelesaian perkara, (3) hasil sawah yang dikerjakan oleh orang hukuman dan pelayan-pelayannya. Juga tidak ada bukti-bukti sejarah yang memperlihatkan bahwa raja memaksakan kekuasaan politiknya terhadap masalah internal dari nagari-nagari. Nagari tetap memelihara sistem politik mereka yang otonom yang berpusat pada penghulu dan dewan penghulu. Kelihatannya otoritas raja hanya terbatas pada fungsi sebagai “penengah” bila konflik antar nagari tidak dapat diselesaikan oleh nagari yang bersangkutan dan nagari-nagari tersebut meminta raja sebagai juru damai.

Dalam sistem pemerintahannya kerajaan induk memberikan otonomi khusus. Walaupun demikian halnya, dalam kenyataannya hal tersebut tidak berlaku dalam soal ekonomi. Hubungan keduanya pada awalnya bersifat desentralistik kemudian menjadi semi desentralistik. Sebab raja-raja kecil harus menyerahkan semacam “upeti” sebagai landasan atas bawahan dan atasan. Namun dalam bidang lainnya tidak seperti itu, raja Pagaruyung walaupun diakui sebagai atasan, praktis sudah tidak mempunyai kekuasaan sama sekali dan hanya diakui karena adat dan tradisi saja dimana-mana. Sebaliknya, raja di Pagaruyung sudah puas asal diakui saja sebagai Yang Dipertuan dan mendapat “mas manah” tiap 3 (tiga) tahun sekali dari rantau. Paling-paling tugas Yang Dipertuan Pagaruyung tadi mengukuhkan seorang raja, atau menyelesaikan kalau ada sedikit perselisihan antara raja-raja kecil. Ini pun dilakukan kalau diminta. Ikatan sebetulnya praktis sudah tidak ada dan raja-raja dirantau tadi merdeka dalam tindakan. Siapa yang kuat dapat membawahi lagi beberapa raja kecil didekatnya. Adat istiadat setempat yang timbul perlahan-lahan, lama-kelamaan mendarah daging, sehinga agak berbeda dari adat istiadat istana. Dengan demikian, dirantau bisa saja muncul kerajaan-kerajaan kecil yang kuat dengan adat kebiasaan sendiri, membawahi pula satu atau beberapa raja.

Umumnya raja-raja kecil tersebut berada di daerah rantau, walaupun ada di daerah darek Minangkabau. Daerah rantau disebut juga sebagai rantau hilie karena wilayahnya berdekatan dengan pantai maupun sungai, juga rantau mudiak. Di samping rantau hilie masih ada dua daerah rantau yaitu, Lubuk Sikaping dan Rao yang merupakan rantau dari Luhak Agam. Rantau selatan yang merupakan luhak Tanah Datar meliputi Solok, Selayo, Muara Panas, Sawahlunto Sijunjung dan terus ke perbatasan Riau dan Jambi.

Menurut Tambo, setelah proses pembentukan daerah-daerah rantau tahap awal selesai, maka batas-batas daerah Alam Minangkabau periode abad ke-16 meliputi, riak nan badabua, siluluk punai, mati sirangkak nan badangkang buayo putiah daguak, taratak Aia Hitam, Kasikilang Aia Bangih sampai kadurian di Takuak Rajo. Dengan demikian wilayah budaya Minangkabau telah terbentuk dengan sendirinya dan falsafah hidup masyarakatnya sama dengan yang ada di kawasan inti, termasuk sistem politik dan struktur masyarakatnya.

Hal ini tidak terlepas dari struktur politik alam Minangkabau yang terkandung dalam pepatah adat, mengatakan luhak bapanghulu, rantau barajo (luhak berpenghulu, rantau beraja). Raja adalah pemegang kekuasaan tertinggi di Alam Minangkabau, terutama kurun waktu abad 14 hingga pertengahan abad 18. Pemegang kekuasaan tertinggi terdiri dari tiga serangkai yang disebut Rajo nan tigo selo. Rajo nan tigo selo terdiri dari Raja Alam, Raja Ibadat dan Raja Adat. Meskipun Raja Adat dan Raja Ibadat mempunyai daerah kekuasaan sendiri-sendiri namun menurut struktur kekuasaan di Alam Minangkabau, Raja Alam merupakan pimpinan tertinggi dari raja-raja lainnya. Gelar dan fungsi Raja Alam ini dipusakai secara turun-temurun dari pihak ayah.

Bukti Kerajaan Pagaruyung
Keberadaan Kerajaan Pagaruyung, biasa disebut pula dengan Kerajaan Melayu Minangkabau atau Kerajaan Minangkabau saja, terutama raja Adityawarman dapat dibuktikan dengan ditemukannya bukti tertulis berupa prasasti,  diantaranya  pertama, Prasasti Pagaruyung I atau prasasti Bukit Gombak, digoreskan pada sebuah batu pasir kuarsa warna coklat kekuningan (batuan sedimen) berbentuk empat persegi berukuran tinggi 2,06 meter, lebar 1,33 meter, dan tebal 38 centimeter. Prasasti ini ditulis dalam bahasa Sansekerta bercampur dengan bahasa Melayu Kuno atau Jawa Kuno. Prasasti Pagaruyung I berisi tentang puji-pijian akan keagungan dan kebijaksanaan Adityawaraman sebagai raja yang banyak menguasai pengetahuan, khususnya dibidang keagamaan, Adityawarman dianggap sebagai cikal bakal keluarga Dharmaraja, prasasti Pagaruyung I berisi pula tentang pertanggalan saat penulisan prasasti. Pertanggalan dalam prasasti ini ditulis dalam bentuk kalimat candra sengkala  berbunyi wasur mmuni bhuja sthalam atau dewa ular dan pendeta yang menjadi lengan dunia. Masing-masing kata di atas mempunyai nilai tertentu, bila dirangkai akan menjadi angka tahun. Wasur beragka 8, mmuni bernilai 7, bhuja bernilai 2, dan  sthalam = 1. Angka tersebut dibaca dari belakang sehingga menghasilkan angka tahun 1278 Saka (1356 M).

Kedua, prasasti Pagaruyung II, berhuruf Jawa Kuno dengan bahasa Sansekerta. Isi dari prasasti ini belum dapat dijelaskan secara lengkap, namun  dilihat dari angka tahunnya yakni  1295 Saka atau 1373 M sejaman dengan prasasti Adityawarman lainnya. Ketiga, Prasasti Pagaruyung III, isi prasasti hanya berupa keterangan pertanggalan tanpa menyebutkan suatu peristiwa tertentu, kemungkinan besar prasasti ini ditempatkan pada konteks bangunan (candi) atau bangunan keagamaan lain. Keempat, Prasasti Pagaruyung IV, prasasti yang mengunakan huruf Jawa Kuno dan bahasa Sansekerta serta berasal dari masa Adityawarman. Hal ini ditunjukkan dengan penyebutan nama Adityawarman pada baris ke-13. Kemudian pada baris ke-9 ada kata sarawasa, kata yang hampir sama dapat dijumpai pada Prasasti Saruaso I, yaitu surawasawan, yang kemudian berubah menjadi Saruaso, nama sebuah nagari (desa) di Kabupaten Tanah Datar + 7 kilometer dari Kota Batusangkar. Kelima, Prasasti Pagaruyung V, berisi tentang masalah taman dan diluar kelaziman prasasti dari Adityawarman. Keenam, Prasasti Pagaruyung VI, merupakan stempel atau cap pembuatan bagi Tumanggung Kudawira. Berdasarkan jabatan dan namanya dapat diketahui bahwa Tumanggung Kudawira berasal dari Jawa, dan jabatan yang tersandang lazim dipakai pada masa kerajaan Singasari dan Majapahit. Namun keterangan lebih jauh mengenai tokoh ini, belum ada temuan lain yang dapat menjelaskannya.

Ketujuh, Prasasti Pagaruyung VII, prasasti ini tidak diketahui angka tahunnya, hanya didalamnya menyebutkan nama Sri Akarendrawarmman sebagai maharadjadiraja. Pemakaian nama warmman  dibelakang menunjukkan bahwa Sri Akarendrawarmman masih ada hubungan darah dengan Adityawarman. Berbagai ahli menyebutnya sebagai saudara Adityawarman dan karana gelarnya adalah maharadjadhiraja  tentunya ia sudah menjadi raja saat mengeluarkan prasasti tersebut, mungkin sesudah Adityawarman turun tahta (meninggal). Kedelapan, Prasasti Pagaruyung VIII, prasasti yang dibuat pada masa Aditiawarman, ini berdasarkan tahun dikeluarkannya yakni 1291 Saka atau 1369 M. Menurut Casparis bahwa Prasasti Pagaruyung VIII mempunyai pertanggalan dalam bentuk candra sengkala yaitu sasi  atau bulan bernilai 1, kara  atau tangan bernilai 2,  awacara atau suasana bernilai 3, dan  turangga atau kuda berangka 8. Candra sengkala ini sama dengan 1238 Saka atau 1316 M. Hingga kahirnya Casparis menyimpulkan melalui berdasarkan isi prasasti tersebut bahwa Akarendrawarmman yang disebut dalam prasasti tersebut merupakan mamak  (saudara ayah) dari Adityawarman, sedangkan Adwayawarman (Ayah Adityawarman seperti disebut dalam Prasasti Kuburajo I) tidak pernah memerintah selaku seorang raja di Sumatera Barat). Kesembilan, Prasasti Pagaruyung IX, fragmen prasasti ini sekarang disimpan di Ruang Koleksi Balai Pelestarian Peninggalan Purbakala Batusangkar. Jika melihat bentuk dan gaya tulisannya, maka kemungkinan prasasti ini berasal dari masa pemerintahan Adityawarman.

Kesepuluh, Prasasti Saruaso I, prasasti yang berasal dari Raja Adityawarman yang berangka tahun 1297 atau 1375 Masehi. Prasasti tersebut berisi tentang suatu maklumat atau pengabaran tentang upacara keagamaan yang dilakukan oleh Raja Adityawarman sebagai seorang penganut Budha Mahayana sekte Bhairawa. Kesebelas, Prasasti Saruaso II, isi pokok dari prasasti tersebut adalah tentang seorang rajamuda (yauwaraja) yang bernama Ananggawarman. Disebutkan pula bahwa Ananggawarman merupakan anak (tanaya) dari Raja Adityawarman (1347-1375 M) yang kemungkinan masih berkuasa pada saat prasasti tersebut ditulis. Keduabelas, Prasasti Kuburajo I, berisi tentang tentang sebuah genealogis atau garis keturunan Raja Adityawarman. Pada garis kedua disebutkan seorang tokoh bernama Adwayawarman yang berputra Raja Kanaka Medinidra. Ketigabelas, Prasasti Kuburajo II,  prasasti yang berasal dari masa Adityawarman. Beberapa kata yang dapat dibaca dari prasasti ini antara lain rama (baris pertama), yang dapat berarti ketua desa. Dan pembacaan pada baris ketiga menghasilkan kata puri dan sthana yang berarti tempat peristirahatan di istana, dan pada baris terakhir dijumpai kata srima yang merupakan penggalan dari kata sri maharadja, sedangkan tulisan yang lain tidak terbaca karena aus. Keempatbelas, Prasasti Rambatan, berada di Nagari Empat Suku Kapalo Koto, Kecamatan Rambatan, Kabupaten Tanah Datar. Prasasti ini terdiri dari 6 baris tulisan dalam huruf Jawa Kuno dan berbahasa Melayu Kuno. Keadaan tulisan sudah cukup aus, sehingga hanya beberapa kata saja yang terbaca. Prasasti tersebut berbentuk sloka sardulawikridita  dan wangsastha 14. Di atas tulisan terdapat hiasan 2 (dua) ekor ular yang saling berbelit. Bentuk hiasan yang demikian dijumpai pula dalam beberapa prasasti peninggalan Adityawarman lainnya. Kelimabelas, Prasasti Ombilin, terletak di depan Puskesmas Rambatan I, dekat Danau Ombilin, Kecamatan Rambatan, Kabupaten Tanah Datar. Isi prasasti tersebut antara lain berupa penghormatan kepada Adityawarman yang pandai membedakan dharma dan adharma, ia punya sifat sebagai matahari yang membakar orang jahat, tetapi menolong orang baik. Keenambelas, Prasasti Bandar Bapahat, berada di Bukit Gombang, Kabupaten Tanah Datar. Dari prasasti tersebut dijumpai nama Adityawarnan dan grama sri surawasa.  Ketujuhbelas, Prasasti Pariagan, ditemukan di tepi Sungai Mengkaweh, di sebelah timur kota Padang Panjang. Prasasti ini dipahatkan pada batu monolit non-artifisial berbentuk setengah lingkaran dengan tulisan berjumlah 6 baris. Aksara yang dipakai sama dengan aksara prasasti Adityawarman lainnya.
Kedelapanbelas, Prasasti Amogrhapasa, prasasti ini dipahatkan pada bagian belakang Arca Amoghapasa yang ditemukan di Rambahan di hulu Sungai Batanghari. Isi prasasti ini antara lain: Adityawarman menyebut dirinya Maharajadiraja, nama lain yang dipakainya adalah Udayadityawarman, ada upacara Bhairawa, karena indikasi matangini dan matanginisa, ada nama Tuhan Prapatih sebagai pejabat tinggi dari Adityawarman, Acaryya Dharmmasekhara mendirikan Arca Budha dengan nama Gaganagnja, ada restorasi candi, berdasarkan indikasi kalimat jirnair udharita, ada pemujaan kepada jina, ada sebutan Rajandra Mauli Maliwarmmadewa Maha rajadhiraja dan nama Malayupura. Kesembilanbelas, dipahatkan pada lapik Arca Amoghapasa yang ditemukan di Jorong Sungai Langsat, Kecamatan Sitiung, Kabupaten Dharmasraya. Isi dari prasasti ini menyebutkan bahwa pada tahun 1208 Saka (1286 M), Bulan Badrawada Tanggal 1 paro terang, Arca Amogapasha dibawa dari Bumi Jawa dan ditempatkan di Dharmasraya. Arca ini merupakan persembahan dari Sri Maharajadiraja Sri Kertanegara (dari kerajaan Singosari di Jawa) untuk Sri Maharaja Srimat Tribhuwanaraja Mauliwarmmadewa dari Melayu Dharmasraya.

Struktur Kerajaan Pagaruyung
Rajo Tigo Selo
Rajo Tigo Selo merupakan institusi tertinggi dalam Kerajaan Pagaruyung yang dalam tambo adat disebut Limbago Rajo. Tiga orang raja masing-masing terdiri dari  Raja Alam, Raja Adat dan Raja Ibadat yang berasal dari satu keturunan. Ketiga raja dalam berbagai tulisan tentang Kerajaan Pagaruyung ditafsirkan sebagai satu orang raja. Dari ekspedisi Pamalayu, diketahui bahwa saat Mahesa Anabrang berkunjung, saat itu kerajaan Pagaruyung dipimpin oleh Tribuana Raja Mauli Warmadew.  Arti kata tersebut adalah tiga raja penguasa bumi yang berasal dari keluarga Mauli Warmadewa. Antara anggota Raja Tigo Selo selalu berusaha menjaga hubungan kekerabatan yang sangat dekat dengan cara saling mengawini dengan tujuan untuk memurnikan darah kebangsawanan di antara mereka, juga untuk menjaga struktur tiga serangkai kekuasaan agar tidak mudah terpecah belah. Raja Alam merupakan yang tertinggi dari kedua raja; Raja Adat dan Raja Ibadat. Raja Alam memutuskan hal-hal mengenai kepemerintahan secara keseluruhan. Raja Adat mempunyai tugas untuk memutuskan hal-hal berkaitan dengan masalah peradatan, dan Raja Ibadat untuk memutuskan hal-hal yang menyangkut keagamaan.

Basa Ampek Balai
Dalam struktur pemerintahan Kerajaan Pagaruyung, Rajo Tigo Selo atau Raja Tiga Sila, dibantu oleh orang besar atau basa yang kumpulannya disebut Basa Ampek Balai, empat orang besar yang mempunyai tugas, kewenangan-kewenangan dan tempat kedudukan atau wilayah sendiri pada nagari-nagari yang berada di sekeliling pusat kerajaan, Pagaruyung.  Pertama, Datuk Bandaro Putiah yang bertugas sebagai panitahan atau Tuan Titah  mempunyai kedudukan di Sungai Tarab – dengan gelar kebesarannya Pamuncak Koto Piliang. Panitahan merupakan pimpinan, kepala atau yang dituakan dari anggota Basa Ampek Balai dalam urusan pemerintahan. Kedua, Tuan Makhudum yang berkedudukan di Sumanik  dengan julukan aluang bunian Koto Piliang yang bertugas dalam urusan perekonomian dan keuangan. Ketiga, Tuan Indomo berkedudukan di Saruaso dengan julukan Payung Panji Koto Piliang dengan tugas pertahanan dan perlindungan kerajaan. Keempat, Tuan Khadi berkedudukan di Padang Ganting dengan julukan Suluah Bendang Koto Piliang dengan tugas mengurusi masalah-masalah keagamaan dan pendidikan.
Dalam struktur dan tatanan kerja Kerajaan Pagaruyung, selain Basa Ampek Balai sebagai pembantu raja, juga dilengkapi dengan seorang pembesar lain yang bertugas sebagai panglima perang yang setara dengan anggota Basa Ampek Balai lainnya, disebut Tuan Gadang. Jabatan ini berkedudukan di Batipuh dengan julukan Harimau Campo Koto Piliang. Tuan Gadang bukanlah anggota dari Basa Ampek Balai, tetapi setara dengan masing-masing anggota Basa Ampek Balai dan tetap takluk kepada raja. Setiap basa, mempunyai perangkat sendiri untuk mengurus masalah-masalah daerah kedudukannya. Masing-masing membawahi beberapa orang datuk di daerah tempat kedudukannya, tergantung  kawasannya masing-masing. Setiap basa diberi wewenang oleh raja untuk mengurus wilayah-wilayah tertentu, untuk memungut pajak atau cukai yang disebut ameh manah.  Misalnya Datuk Bandaro untuk daerah pesisir sampai ke Bengkulu. Makhudum untuk daerah pesisir timur sampai ke Negeri Sembilan. Indomo untuk daerah pesisir barat utara. Tuan Kadi untuk daerah Minangkabau bagian selatan.

Yang Dipertuan Gadis
Gelaran Yang Dipertuan Gadis dilekatkan kepada perempuan yang dianggap dapat menjadi pimpinan kaumnya di dalam keluarga raja mendampingi Raja Pagaruyung. Raja Pagaruyung sendiri mempunyai gelaran Yang Dipertuan Bujang. Dengan demikian dapat dipahamkan bahwa laki-laki yang dinobatkan menjadi Raja Pagarayung dipanggil juga Yang Dipertuan Bujang, disamping gelaran-gelaran kebesarannya lainnya seperti; Sultan Abdul Jalil, Yang Dipertuan Sembahyang, Yang Dipertuan Hitam dan banyak gelaran kebesaran lainnya. sedang yang perempuan (ibu, saudara perempuan) dipanggilkan Yang Dipertuan Gadis. Perempuan yang boleh diberi gelar Yang Dipertuan Gadis adalah perempuan terdekat dalam keturunan raja, terutama dalam kaitan pertalian sistem kekerabatan matrilineal. Oleh karena itu, adagium adat dalam tambo tersebut disebutkan; adat rajo turun tamurun, adat puti sunduik basunduik. Pepatah ini bermakna bahwa gelar turun temurun mengikuti garis keturunan patrilineal, sedangkan sunduik basunduik dimaksudkan sebagaimana mengikuti garis keturunan matrlineal. Dengan demikian, seorang laki-laki dalam keturunan tersebut dapat menjadi raja, apabila ibunya adalah keturunan raja dan akan semakin kuat lagi kalau ayahnya juga keturunan raja. Para perempuan keturunan raja menurut garis matrilineal, di dalam Tambo Pagaruyung umumnya memakai nama kecil tersendiri yaitu, Puti Reno. Dari sekian Puti Reno itulah nanti dipilih untuk dijadikan Yang Dipertuan Gadis. Pemberian gelar Puti Reno hanya dikhususkan bagi perempuan keturunan raja Pagaruyung saja. Disepakati oleh Basa Ampek Balai. Oleh karena itu, di dalam Tambo Pagaruyung tersebut banyak ditemui nama-nama perempuan dengan pangkal nama Puti Reno. Begitu juga banyak perempuan yang digelari Yang Dipertuan Gadis. Yang Dipertuan Gadis adalah nama gelar kebesaran, sedangkan nama Puti Reno sebagai nama pertanda keturunan raja dalam garis matrilineal.

Disamping gelar Tuan Gadih yang ada di Pagaruyung, ada pula gelar Tuan Gadih Saruaso yang pertama dipakai oleh Puti Reno Sudi yang menikah dengan Indomo Saruaso. Beliau adalah anak dari Puti Reno Pomaisuri Tuan Gadih ke IV. Gelar Tuan Gadih Saruaso ini diwarisi sampai Tuan Gadih Saruaso ke VII yaitu yang terakhir menikah dengan Daulat Yang Dipertuan Sultan Alam Muningsyah III (Daulat Yang Dipertuan Basusu Ampek).

Kerajaan Pagaruyung : Hegemoni Melampaui Sekat-Sekat Kewilayahan
Sebagai sebuah kerajaan yang pernah ada di ranah Minangkabau, secara kewilayahan Kerajaan Pagaruyung telah melampau sekat-sekat kewilayahannya. Artinya, walaupun pusat Kerajaan Pagaruyung di Batusangkar namun raja-raja dibawah panji kekuasaan kerajaan telah menyebar ke berbagai daerah, bukan saja di Indonesia namun sampai ke mancanegara, yakni Malaysia dan Brunei Darussalam. Kekuasaan Kerajaan Pagaruyung tersebut telah membentuk suatu hegemoni, dibawah Raja Alam yang berpusat di Pagaruyung. Hal ini dibingkai dengan adanya istilah sapiah balahan, kuduang karatan, kapak radai, dan timbang pacahan.

Kekuasaan Kerajaan Pagaruyung tersebut telah membentuk suatu hegemoni, dibawah Raja Alam berpusat di Pagaruyung. Dengan adanya raja-raja dibawah panji Kerajaan Pagaruyung telah menunjukkan hegemoni yang melampaui sekat-sekat kewilayahan. Khusus di alam Minangkabau, raja-raja kecil tersebut berjumlah 61 buah kerajaan, baik yang ada di daerah darek dan rantau Minangkabau. Mereka biasanya dipangil dengan istilah Yang Dipertuan, Rajo, dan Sutan. Mereka ada yang berasal dari keturunan langsung raja Pagaruyung dan adapula yang ditunjuk oleh raja sebagai wakilnya untuk memerintah di daerah. Hal ini dibingkai dengan adanya hubungan yang diistilahkan dengan sapiah balahan, kuduang karatan, kapak radai dan timbang  pacahan.

(ditulis oleh Undri, M.SI -BPSNT Padang, dan dimuat dalam Buletin Geografi Sejarah edisi II tahun 2010)

Daerah Solok dalam Tambo Minangkabau dikenal dengan nama Kubuang Tigo Baleh yang merupakan bagian dari Luhak Tanah Datar. Daerah ini tidak berstatus “Rantau” (daerah yang membayar upeti), malah mempunyai Rantau dan Pesisirnya sendiri.

Daerah Rantaunya adalah Alam Surambi Sungai Pagu (Solok Selatan) dan pesisirnya adalah daerah Padang Luar Kota dan sebagian daerah Pesisir Selatan.

Dalam pepatah adat disebut, Aso Solok duo Salayo, ba-Padang ba-Aia Haji, Pauah Limo Pauah Sambilan, Lubuak Bagaluang Nan Duo Puluah.

Dari naskah Tjuraian Asal Mula Negeri Solok dan Salajo, diperoleh keterangan bahwa nama Kubuang Tigo Baleh berasal dari datangnya 73 orang dari daerah Kubuang Agam ke daerah yang sekarang disebut Kabupaten dan Kota Solok.

Tiga belas orang di antaranya tinggal di Solok dan Selayo serta mendirikan Nagari – nagari  di sekitarnya, sedangkan 60 orang lainnya meneruskan perjalanan ke daerah Lembah Gumanti, Surian, dan Muara Labuh.

Ketiga belas orang ini menjadi asal nama Kubuang Tigo Baleh. Mereka pula yang mendirikan Nagari-nagari di sekeliling Nagari Solok dan Selayo. Kedua nagari ini disebut “Payung Sekaki” bagi nagari-nagari di sekitarnya.

Tiga belas Nagari yang menjadi inti daerah Kubuang Tigo Baleh, yang merupakan cikal bakal Kabupaten Solok, Nagari-nagari itu , adalah Solok, Selayo, Gantungciri, Panyakalan, Cupak, Muaropaneh, Talang, Saoklaweh, Guguak, Koto Anau, Bukiksileh, Dilam, dan Taruangtaruang.

Beberapa nagari lainnya yang merupakan pemekaran dari ketiga belas nagari yang disebut di atas adalah Tanjuangbingkuang, Kotobaru, Kotohilalang, Gauang, Bukiktandang, Kinari, Parambahan, Sungaijaniah, Limaulunggo, Batubajanjang, Kotolaweh (Kec. Lembangjaya), Batubanyak, Kampuang Batu Dalam, Pianggu, Indudur, Sungai Durian, Sungai Jambua, Guguak Sarai, Siaro-aro, Kotolaweh (Kec. IX Koto Sungai Lasi), dan Bukit Bais.

Nagari Guguak yang sekarang merupakan bagian dari Kecamatan Gunung Talang memekarkan diri menjadi tiga nagari, yaitu Kotogadang, kotogaek, dan Jawi-jawi.

Beberapa nagari lainnya kemudian juga bergabung ke dalam konfederasi Kubuang Tigo Baleh, yaitu, Batang Barus, Aia Batumbuak, Simpang Tanjuang Nan Ampek.

Nagari-nagari yang sekarang tergabung ke dalam Kecamatan Payung Sekaki ;  Danau Kembar, Lembah Gumanti, Pantai Cermin, Tigo Lurah, dan Hiliran Gumanti.

Dua kecamatan lainnya, Sungai Pagu dan Sangir yang sekarang menjadi Kabupaten Solok Selatan juga mempunyai kaitan dengan Kubuang Tigo Baleh karena sebagian penduduk berasal dari daerah ini.

Meskipun jumlah nagari yang tergabung di dalamnya sudah lebih dari tiga belas nagari, tetapi namanya tetap Kubuang Tigo Baleh.

Sementara itu nagari-nagari yang terletak di bagian utara Kabupaten Solok, yang tergabung dalam kecamatan X Koto Singkarak (beserta daerah pemekarannya Kecamatan Junjuang Siriah) dan Kecamatan X Koto Diateh tidak disebut dalam tambo ataupun data lainnya, sebagai bagian dari Kubuang Tigo Baleh.

Daerah Kubung Tigo Baleh memiliki balai adat yang dipergunakan bersama untuk berkonsultasi antara nagari – nagari di kawasan Kubuang Tigo Baleh. Balai adat ini terletak di Nagari Selayo dengan nama Balai Nan Panjang Kubuang Tigo Baleh.

Balai adat Selayo – merupakan pusat untuk mencari keadilan dalam hal sengketa adat. Dengan demikina menjadi milik Kubuang Tigo Baleh secara adat. Nagari Selayo sekaligus memiliki kehormatan sebagai tempat penyelesaian sengketa adat.  Apbila ada perkara adat yang tidak mampu diselesaikan oleh masing masing Nagari di Kubuang Tigo Baleh ini, maka akan diselesaikan di Kerapatan Adat Nagari Selayo.

Praktis, Selayo diasumsikan sebagai ‘bapak’-nya Kubung Tigo Baleh. Konsekuensinya,  Badai adat Selayo – sebagai lembaga – yang dianggap bertuah ini wajib “manyalasaikan nan kusuik, manjanihkan nan karuah” , ketika pada tingkatan Nagari-nagari diwilayah ini tidak mampu memutus suatu perkara.

Kisah Heroik Makam dt. Parpatih nan Sabatang

Sisi lain yang cukup melegenda di Nagari Selayo adalah keberadaan makam Dt. Parpatiah nan Sabatang yang terletak di Munggu Tanah, Jorong Batu Palano, Nagari Selayo dan Kayu Gadang yang konon dulu berasal dari tongkatnya Dt.Parpatih nan Sabatang yang ditancapkan di Aie Manjulua, di Bawah Jao.  Begitu juga dengan kuburan samaran Dt. Parpatih nan Sabatang berada di kawasan yang sama.

Seperti yang dikisahkan melalui suatu wawancara penulis (2001) dengan Djanatin Dt. Putiah semasa hidupnya (kini sudah almarhum), juga ditulis (almarhum) Soewardi Idris dalam bukunya Selayo (1992) yang didasarkan dari naskah Djanatin Dt.Putiah, seorang tokoh adat Nagari Selayo dan juga menjadi Ketua Lembaga Kerapatan Adat Alam Minangkabau Kecamatan Kubung, Kabupaten Solok.

Naskah Djanatin Dt. Putiah, disarikan atas keterangan Alm. Muhammad Saat Dt. Rajo Timbua yang masa hidupnya adalah seorang tokokoh adat dan pejuang kemerdekaan dengan memperoleh penghargaan sebagai Perintis Kemerdekaan.

Konon ceritanya – sekembalinya Dt. Parpatih nan Sabatang dari Jawa membawa dua orang teman, masing-masing ahli pertanian bernama ” Tumangung “  dan seorang lagi Pangeran Rajo Bantan.

Dt. Parpatih nan Sabatang menetap di kediaman Dt. Gadang (Penghulu Suku Kampai). Kemudian dia mengangkat dua orang pengawal, masing-masing Dt. Baniang Bapawik dan Dt.Baramban Duri Rukam, keduanya dari Suku Chaniago.

Dari Tanah jawa, Dt. Parpatih membawa sebuah tongkat. Tongkat dibawa dari tanah Jawa. Banyak orang menyebutnya sebagai tongkat kayu Jao. Sebelum menuju negeri Alahan Panjang, Dt. Parpatih nan Sabatng berhenti sesaat di Aie Manjulua yang persis diarea perbatasan antara Nagari Selayo dengan Nagari Solok.

Kepada para ninik mamak, Datuk Perpatih nan Sabatang berucap :

”Hai seluruh ninik mamak Nagari Solok dan Nagari Selayo. Dimana tanah dipijak, dirikanlah Nagari beserta adatnya. Tanah lupak jadikan sawah, tanah keras jadikan ladang, gurun tandas jadikan padang halauan (gembalaan).”

Setelah memberikan pitua, maka Dt. Parpatih nan sabatang menancapkan tongkatnya di perbatasan kedua nagari tersebut dan konon kabarnya hingga sekarang masyarakat Nagari Selayo pada umumnya menyakini bahwa pohon besar yang berdiameter lebih kurang 2 meter dan bertinggi sekitar 70 meter tersebut berasal dari tongkat Dt. Parpatih nan Sabatang. Sampai sekarang kawasan itu bernama BawahJao.

Suatu ketika Dt. Parpatih nan Sabatng terbaring sakit dikediaman Dt. Gadang, maka begiliranlah para ninik mamak di Kubuang Tigo Baleh menjenguk dan menunggui. Pada akhirnya, mujur tak dapat diraih dan malang tak dapat ditolak, Tuhan maka berkehendak, akhirnya Dt. Parpatih nan Sabatang meningggal dunia.

Tersebarlah kabar kesentero wilayah Kubuang Tigo Baleh atas wafatnya Dt. Parpatih nan Sabatang hingga sampai ke daerah Silungkang.  Masyarakat Silungkang pun merasa memiliki sosok Dt. Parpatih nan Sabatang, berhasrat untuk membawa jenazah Dt. Parpatiah nan Sabatang ke negerinya. Masyarakat Selayo jelas berkeberatan jika jenazah dibawa oleh orang Silungkang ini.

Upaya yang dilakukan oleh Masyarakat Selayo ialah dengan mengarak jasad Dt.Parpatih nan Sabatang ke Munggu Tanah, arah barat pusat Nagari Selayo.

Kemudian masyarakat Nagari Solok,  mengusulkan untuk membuat kuburan samaran yang diisi dengan sebatang pohon pisang di atas sebuah munggu di tengah sawah – yang letaknya tidak jauh dari tempat tumbuhnya kayu Jao. Jelas sekali kuburan yang dibuat ini – hanyalah sebagai upaya mengakali dan menghalangi keinginan orang Silungkang, yang berkeinginan untuk mengambil jenazah Datuk Perpatih Nan Sabatang dari Negeri Selalyo.
Sesampainya rombongan masyarakat  Silungkang di negeri Selayo, maka disambutlah kedatangan rombongan ini oleh orang Nagari Solok dan Nagari Selayo dengan hidangan makanan.  Setelah itu Masyarakat Silungkang ditawari –  untuk melihat kuburan Dt. Parpatih nan Sabatang.

Disinyalir dari ide rencana kedua Orang nagari ( SOLOK dan SELAYO),  ini lahirlah sebuah pituah yang berbunyi :

“Aka Solok, Budi Selayo.”

Maksudnya ialah ide dan rencana datangnya  dari orang Solok – namun yang menyambut dengan keramah tamahan serta menyediakan dan melayani makan adalah orang Selayo. Orang Selayo dianggap memiliki budi yang baik.

Konon ceritanya, pihak Orang Silungkang ternyata tetap bersikeras untuk membawa jenazah Dt.Parpatih nan Sabatang ini  ke negerinya. Mereka berupaya menggali kuburan samaran Datuk Pertpatih  Nan Sebatang ini. Betapa terperanjatnya orang Silungkang melihat kenyataan, ketika kain kafan dibuka ternyata didalamnya hanya sebatang pohon pisang. Mereka berkeyakinan bahwa Dt. Parpatih nan sabatang – yang dipujanya ini adalah seorang yang keramat.  Sehingga akhirnya mereka tidak berniat untuk membawanya ke Negeri Silungkang.

Konon dari peristiwa ini lahir ungkapan ”angguak anggak geleang amuah, tunjuak luruih kaliankiang bakaik”. Maksudnya,  orang Selayo menunjukkan arah kuburan samaran – tetapi mereka membelakangi daerah munggu tanah tempat kuburan asli Dt. Parpatih nan Sabatang.

Dari cerita masyarakat sekitar yang kemudian menjadi melegenda, konon dulunya, makam Dt. Parpatih nan Sabtang menunjukkan gejala aneh yang dirasakan oleh masyarakat setempat. Bila menjelang akan terjadinya musibah melanda Negeri sekitarnya, maka ada bunyi yang menggelegar atau manggaga, berasal dari makam tersebut.

Anehnya, bunyi gelegar itu terus berlanjut hingga terdengar di kuburan Parak Tingga, pekuburan Lubuk Kilangan dan poekuburan di Galanggang Tangah (semua dalam kenagaraian Selayo). Katanya, bunyi gelegar itu terdengar beberapa hari sebelum terjadinya bencana gempa maha dasyat tahun 1926. Banjir besar tahun 1927. Masuknya bala tentara Jepang pada tahun 1943 serta menjelang masuknya Sekutu ke Indonesia. Yang terakhir masyarakat setempat mendengar – saat saat menjelang meletusnya peristiwa G – 30 S/ PKI pada tahun 1965.

Dulunya –  makam Dt.Parpatih nan Sabatang dianggap keramat dan sering dijadikan tempat berkaul bagi masyarakat sekitarnya seperti saat turun ke sawah, menjelang panen, minta hujan, dan lainnya. Namun tradisi itu mulai hilang sejak berkembangnya ajaran Islam terutama disebarluaskan oleh Muhammadyah.

Makam itu kemduian direhab dengan model atap bagonjong pada tahun 1993 – berkat bantuan pemerintah dan swadaya masyarakat. Makam Datuk Perpantih Nan Sabatang ini – hingga kini terlihat sangat terawat yang dijaga oleh seorang juru kunci. Selain makam Dt. Parpatih nan Sabatang disampingya juga ada pusara kedua pembantunya yaitu Tumangguang dan Pangeran dari Bantan.

Pengakuan  Sebagai Makam Dt. Parpatih nan Sabatang

Seperti yang dituturkan oleh salah seorang petinggi adat Nagari Selayo ” Fajri Hamzah gelar Malin Batuah” yang notabene adalah mantan Kepala Desa Selayo Ateh era tahun 1990-an – menyebutkan bahwa, yang pernah berkunjung ke makam Dt. Parpatih nan Sabatang adalah Prof. Peggy R. Sanday dari Kalifornia (Amerika Serikat) didampingi oleh dua orang staf ahli adat dari Batusangkar.

“Diakui oleh kedua ahli adat dari Batusangkat tersebut bahwa memang di Selayo inilah dikuburkannya Dt. Parpatih nan Sabatang, lantaran di Limo Kaum tidak ditemui adanya makam Dt. Parpatih nan Sabatang,” ungkap Malin Batuah.

Diakui Malin Batuah, pernyataan itu didukung dari tulisan alm. Anas Navis dalam tulisannya berjudul “Makam Itu Makam Datuak Parpatih Nan Sabatang” yang dimuat diharian Singgalang (1/9/1991).

Kebenaran tulisan AA Navis itu berdasarkan kenyataan bahwa munculmy Makam Dt. Parpatih nan Sabatang dalam Tambo Minangkabau di Perpustakaan Nasional yang dipaparkan dalam beberapa bahasa.
Tulisan ini lebih kepada informasi semata, sejatinya kebenaran sesungguhnya tentang makam Dt.Parpatih nan Sabatang itu berada pada yang “ahli” nya.  Wallahu alam.

Sumber :
– Selayo (1992) karya (almarhum) Soewardi Idris
– Mengutip tulisan Witrianto

- Wawancara penulis artikel ini dengan Almarhum Djanatin Dt.Putiah (2001)
– Wawancara dengan Fajri Hamzah Malin Batuah

Since the 13th century AD,
  Minangkabau society has undergone a series of shocks and social change, which basically has affected the value system and the institutional order of society based Minangkabau villages.

 Hindu-Buddhist religion professed by the royal family, the old Minangkabau kingdom for many centuries since the 13th century was not much affect the Minangkabau people, who stick to traditional Minangkabau, which is guided by the teachings of nature Alam  takambang be a teacher.

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1275
Pamelayu expedition sent by King Kertanegara of Singosari the Malay kingdom located or Damasraya dihulu Batanghari river. Damasraya namaya king and kingdom that ruled Mauliwarman once part of the kingdom of Srivijaya, which annexed the Malay kingdom.


1295
After  twenty years, in 1295 the army returned to Java Singosari among other things to bring the two daughter of King Muliawarman jinga blood and blood brother since both plots are very beautiful daughter. So that got the first mate of the Majapahit kingdom and his son later became King
The oldest (blood orange) married a lady of high rank in the palace (the minister), his son Adityawarman, so he was the king’s grandson who was raised in the Kingdom Muliawarman Majpahit.
The 14th and 15th Century
Minangkabau kingdom developed around the 14th century and 15, Srivijaya kingdom had been through the following account after its heyday.

 

 

1293

Sepasang Putri Malayu

Naskah Pararaton dan Kidung Panji Wijayakrama menyebutkan bahwa pasukan Kebo Anabrang kembali ke Jawa tahun 1293 membawa dua orang putri Malayu bernama Dara Jingga dan Dara Petak. Keduanya dipersembahkan kepada Raden Wijaya menantu Kertanagara. Kertanagara sendiri telah meninggal setahun sebelumnya.

Raden Wijaya merupakan raja pertama Kerajaan Majapahit. Ia mengambil Dara Petak sebagai istri yang kemudian melahirkan Jayanagara, raja kedua Majapahit. Sementara itu, Dara Jingga diserahkan kepada seorang “dewa”. Ia kemudian melahirkan Tuan Janaka yang kelak menjadi raja Malayu bergelar Mantrolot Warmadewa. Namun ada kemungkinan lain bahwa Raden Wijaya juga mengambil Dara Jingga sebagai istri, karena hal ini lumrah sebab Raden Wijaya pada waktu itu telah menjadi raja serta juga memperistri semua anak-anak perempuan Kertanagara. Dan ini dilakukan untuk menjaga ketentraman dan kestabilan kerajaan setelah peralihan kekuasaan di Singhasari.

Mantrolot Warmadewa identik dengan Adityawarman Mauli Warmadewa, putra Adwayawarman. Nama Adwayawarman ini mirip dengan Adwayabrahma, yaitu salah satu pengawal arca Amoghapasa dalam prasasti Padangroco tahun 1286. Saat itu Adwayabrahma menjabat sebagai Rakryan Mahamantri dalam pemerintahan Kertanagara. Jabatan ini merupakan jabatan tingkat tinggi. Mungkin yang dimaksud dengan “dewa” dalam Pararaton adalah tokoh ini. Dengan kata lain, Raden Wijaya menikahkan Dara Jingga dengan Adwayabrahma sehingga lahir Adityawarman.

Adityawarman sendiri menggunakan gelar Mauli Warmadewa. Hal ini menunjukkan kalau ia adalah keturunan Srimat Tribhuwanaraja. Maka, dapat disimpulkan kalau Dara Jingga (dan juga Dara Petak) adalah putri dari raja Dharmasraya tersebut. Sumber lain menyebutkan bahwa keduanya lahir dari permaisuri raja Malayu bernama Putri Reno Mandi.Dharmasraya Zaman Majapahit

 

KISI INFO INDONESIA ABAD 14 (BERSAMBUNG)

ABAD KE 14

BAGIAN PERTAMA

OLEH

Dr Iwan Suwandy , MHA

EDISI PRIBADI TERBATAS

KHUSUS UNTUK KOLEKTOR  DAN HISTORIAN SENIOR

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14th century

karampuang, Sulawesi
Kerajaan Karampuang
Posted by wied in Thursday, May 14th 2009
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Sebuah legenda beredar dari kaki Gunung Karampuang, Kabupaten Sinjai, Sulawesi Selatan.

Legenda tentang seorang manusia sakti bernama To Manurung yang turun dari langit dan memberikan sejumlah pesan dan pengetahuan baru bagi warga desa: tentang tatanan hidup sederhana dan pentingnya kebersamaan.

Pengetahuan itu hingga kini masih ditaati para pengikutnya yang hidup mengucilkan diri di sebuah desa adat yang disebut Karampuang.

Desa yang terletak sekitar 31 kilometer dari pusat Kota Sinjai ini, memang mencerminkan suatu desa tradisional yang ketat memegang teguh amanah para leluhur.

 Konon, asal kata dari Karampuang tersebut diambil dari kata Karaeng dan Puang. Penamaan ini akibat dijadikannya lokasi itu sebagai pertemuan antara Kerajaan Gowa (Karaeng) dan Kerajaan Bone (Puang).

Dalam legenda Karampuang juga dikisahkan bahwa asal mula adanya daratan di Sinjai berawal dari Karampuang.

 Dahulu daerah ini adalah wilayah lautan sehingga yang muncul ke permukaan adalah beberapa daerah saja, termasuk Karampuang. Yang muncul itu dinamakan cimbolo, yakni daratan yang timbul seperti tempurung di atas permukaan air. Di puncak cimbolo muncul To Manurung yang akhirnya digelar Manurung Karampulue (seseorang yang karena kehadirannya menjadikan bulu kuduk berdiri).

Dengan lokasi terpencil di tengah bukit berbatu, Karampuang menjadi daerah yang jarang dijamah pengaruh luar.

 

Tak heran, kondisi seperti ini juga menyebabkan warga tak pernah berniat mengubah tatanan yang sudah ada dengan arus perkembangan begitu cepat di luar desa mereka.

Tradisi lama masih mereka pegang. Tatanan baru tak mengubah tatanan lama dan kehidupan yang penuh kesederhanaan tak pernah mereka tinggalkan.

Karampuang adalah sebuah desa adat yang dijalankan berdasarkan prinsip-prinsip manajemen sebuah kerajaan.

Ada raja, perdana menteri, dan beberapa menteri. Karampuang dipimpin seorang Pamatoa yang berfungsi sebagai raja, Panggela sebagai Perdana Menteri, Sangro atau dukun sebagai menteri kesehatan dan kesejahteraan. Kemudian ada Guru yang bertindak sebagai menteri pendidikan dan keagamaan.

Kendati begitu, di kerajaan ini tak akan ditemukan istana yang megah dan gemerlap layaknya kerajaan-kerajaan lain di Sulawesi maupun di daerah lainnya.

 Istana hanya berupa dua rumah panggung beratap rumbia. Satu di antaranya menjadi tempat tingal Pamatoa dan yang lainnya menjadi kediaman Panggela dengan beberapa kamar yang menjadi hak Sangro dan Guru serta Ana Malolo yang bertugas sebagai Pabicara atau juru bicara alias menteri penerangan.

Kesederhanaan juga tampak dari penampilan para raja dan pejabatnya yang hampir tak bisa dibedakan dengan warga biasa. Bagi mereka, fungsi lebih penting ketimbang sekedar simbol-simbol yang menunjukkan hirarki sosial. Sederhana, memang.

Kegiatan menonjol di komunitas Karampuang adalah pembacaan ayat-ayat suci Alquran yang digelar setiap malam Jumat. Biasanya menjelang malam, ayat-ayat Alquran akan mengalun dari sebuah rumah adat yang ditinggali oleh Panggela Mangga.

 Bagi warga Karampuang, Jumat adalah hari istimewa. Apalagi, ketika jagung telah dipetik dan sawah mulai dibasahi. Ini pertanda bagi mereka untuk memulai menanam padi. Saat seperti itulah, sebagai umat muslim mereka mempunyai kewajiban berkumpul untuk membacakan doa dan puji-pujian kepada Allah SWT pada malam menjelang mereka mulai menggarap sawah.

Malam Barjanji. Demikian mereka menyebut acara tersebut. Acara itu dipimpin Guru dan dihadiri hampir seluruh pejabat dan warga Karampuang. Pamatoa yang dianggap orang suci dibebaskan dari urusan-urusan kemasyarakatan.

 Untuk urusan seperti ini, Guru dan Ana Malolo-lah yang banyak berperan. Pamatoa dan Panggela lebih mengurusi hal-hal yang berkaitan dengan pelanggaran adat.

Memang ada satu pejabat yang juga tak terlihat di forum ini yakni Sangro yang bertugas sebagai menteri kesehatan dan kesejahteran. Namun, Sangro bukannya tak ada.

Tapi, malam ini justru Sangro harus bertugas mempersiapkan masakan bagi para tamu dan tugas itu dilakukannya di dapur sebagai menteri kesejahteraan. Sangro memang kerap dijabat oleh seorang wanita.

Barjanji sebenarnya mengandung makna sebagai sebuah permohonan kepada Tuhan Yang Maha Esa agar yang akan dilakukan esok hari mendapatkan hasil baik.

 Barjanji telah menjadi tradisi bagi warga Karampuang untuk memulai setiap tahap kegiatan yang dilakukan secara kolektif.

Namun, Malam Barjanji bukan sekadar malam untuk berdoa. Malam Barjanji juga menjadi malam untuk berkumpul makan besar sambil membicarakan berbagai masalah mereka, termasuk arisan adat untuk menentukan tanah yang akan digarap esok hari. Sebagai komunitas kecil dengan sumberdaya yang terbatas, satu petak sawah di Karampuang kerap dikerjakan seluruh warga desa laki-laki dengan sistem arisan bergilir. Kali ini dua warga mendapatkan kesempatan pertama untuk digarap sawahnya.

Sesuai kesepakatan, pada pagi harinya seluruh warga bersama-sama pergi ke sawah. Namun, sawah di Karampuang terletak di lembah di antara bukit berbatu. Kondisi ini membuat warga sulit membuka lahan persawahaan.

Sebidang tanah kecil harus mereka dapatkan dengan kerja keras bertahun-tahun hanya untuk sekadar menyisihkan kerikil-kerikil batu yang berserakan.

Dipimpin Panggela, seluruh kaum lelaki di sana bekerja seharian untuk mengolah sawah. Semua tenaga dikerahkan, termasuk sapi dan kerbau yang menjadi milik adat. Di saat para kaum laki tengah bersawah, kaum Hawa di sana hanya berdiam di rumah.

Seusai mempersiapkan bekal bagi kaum Adam di sawah, para perempuan meluangkan waktu dengan bersantai di rumah.

Berbeda dengan kediaman Panggela, di rumah ini, dalam bimbingan Sangro para wanita kembali mempersiapkan berbagai makananan untuk acara yang diberi nama Petik Jagung pada malam harinya.

Ketika matahari mulai terbenam, para lelaki pulang ke rumah. Setelah melepas lelah, mereka kembali berkumpul di kediaman Panggela untuk melaksanakan acara Petik Jagung.

Acara ini sebenarnya bukan ritual yang sarat dengan unsur religius. Namun, acara ini sekadar hiburan bagi mereka yang seharian bekerja keras di sawah. Acara ini juga sekaligus untuk mengucapkan rasa syukur kepada Tuhan. Uniknya, wujud syukur ini dilakukan dengan cara bernyanyi sambil membelai-belai jagung. Acara ini juga menjadi forum sosial dalam membagi hasil jagung kepada warga dan pejabat kerajaan.(ORS/Potret

 

1300:

Supreme Deity Aji Batara Sakti Kukar I became King until the year 1325. He established his

kingdom at the Stone Edge is now called the Kutai Lama.

In 1300,

the main states were Luwu’ (by tradition the oldest state in the region) and Soppeng,

both of them consisting of powerful centres dominating a number of surrounding lesser states, including Sidenreng and Lamuru. Soppeng’s power seems to have been based especially on the export of rice, while Luwu’ exported iron from the interior.

Dalam Sejarah

Aksara Sunda disebut pula aksara Ngalagena. Menurut catatan sejarah aksara ini telah dipakai oleh orang Sunda dari abad ke -14 sampai abad ke- 18. Jejak aksara Sunda dapat dilihat pada Prasasti Kawali atau disebut juga Prasasti Astana Gede yang dibuat untuk mengenang Prabu Niskala Wastukancana yang memerintah di Kawali, Ciamis, tahun 1371-1475.

Prasasti Kebantenan yang termaktub dalam lempengan tembaga, berasal dari abad ke-15, juga memakai aksara Sunda Kuno.

Berikut Prasasti Kawali dengan aksara Sunda Kuno:

 

Tak ada bukti yang jelas tentang awal mula aksara Sunda lahir, sejak kapan nenek moyang orang Sunda menggunakan aksara ini. Yang jelas, sebelum abad ke-14, kebanyakan prasasti dan kropak (naskah lontar) ditulis dalam aksara lain, seperti aksara Pallawa (Prasasti Tugu abad ke-4) dan aksara Jawa Kuno (Prasasti Sanghyang Tapak abad ke-11). Bahasanya pun Sansekerta dan Jawa Kuno bahkan Melayu Kuno. Baru pada abad ke-14 dan seterusnya, aksara Sunda kerap dipakai dalam media batu/prasasti dan naskah kuno.

Sama seperti naskah-naskah kuno di Jawa, yang menjadi media naskah kuno Sunda adalah daun (ron) palem tal (Borassus flabellifer)—di sinilah lahir istilah rontal atau lontar—atau juga daun palem nipah (Nipa fruticans), di mana masing-masing daunnya dihubungkan dengan seutas tali, bisa seutas di tengah-tengah daun atau dua utas di sisi kanan dan kiri daun. Penulisan dilakukan dengan menorehkan peso pangot, sebuah pisau khusus, pada permukaan daun, atau menorehkan tinta melalui pena. Tintanya dari jelaga, penanya dari lidi enau atau bambu. Biasanya peso pangot untuk huruf-huruf persegi, sementara tinta-pena untuk huruf-huruf bundar.

Naskah-naskah kuno Sunda yang memakai aksara Sunda Kuno dan juga bahasa Sunda Kuno di antaranya Carita Parahyangan (dikenal dengan nama register Kropak 406) yang ditulis pada abad ke-16. Ada hal yang menarik dalam Carita Parahyangan ini, di mana di dalamnya terdapat dua kata Arab, yaitu dunya dan niat. Ini menandakan bahwa persebaran kosa kata Arab, dengan Islamnya, telah merasuk pula ke dalam alam bawah sadar penulis carita tersebut. Begitu pula naskah Bujangga Manik dan Sewaka Darma yang ditulis pada masa yang tak jauh beda, yang keduanya mengisahkan perjalanan spiritual sang tokoh dalam menghadapi kematian, ketika raga wadag (tubuh) meninggalkan alam fana, yang dibungkus dalam sebuah sistem religi campuran antara Hindu, Buddha, dengan kepercayaan Sunda asli. Judul yang lain adalah Sanghyang Sisksakanda (ng) Karesian (disebut pula Kropak 603), sebuah naskah tentang keagamaan dan kemasyarakatan yang ditulis pada 1518 M. Ada pula naskah Amanat Galunggung (disebut pula Kropak 632 atau Naskah Ciburuy atau Naskah MSA) yang naskahnya baru diketemukan 6 lembar, yang membahas mengenai ajaran moral dan etika Sunda. Usia naskah ini ditenggarai lebih tua dari Carita Parahyangan; hal ini terbukti dari ejaannya, seperti kwalwat, gwareng, anwam, dan hamwa (dalam Carita Parahyangan dieja: kolot, goreng, anom, dan hamo).

Berikut naskah Sewaka Darma.

 

Naskah-naskah keagamaan tersebut biasa ditulis di sebuah kabuyutan atau mandala, yakni pusat keagamaan orang Sunda yang biasanya terletak di gunung-gunung, yang juga merupakan pusat intelektual. Gunung Galunggung, Kumbang, Ciburuy, dan Jayagiri merupakan contoh dari kabuyutan tersebut. Kini peranan kabuyutan digantikan oleh pesantren.

Setelah islamisasi, keberadaan aksara Sunda makin tergeser. Lambat-laun, aksara Arab-lah yang mendominasi dunia tulis menulis, yang dikenal dengan huruf pegon. Otomatis, para pujangga dan penulis tak lagi menggunakan aksara Sunda. Hal ini terlihat dari penggunaan huruf Arab dalam naskah Sajarah Banten yang disusun dalam tembang macapat pada tahun 1662-1663, di mana Kesultanan Banten baru saja seabad berdiri. Naskah-naskah lain yang memakai huruf pegon adalah Kitab Waruga Jagat dari Sumedang dan Pancakaki Masalah Karuhun Kabeh dari Ciamis yang ditulis pada abad ke-18, sedangkan bahasa yang digunakan adalah Jawa.

Pemakaian aksara Sunda makin terkikis setelah aksara latin diperkenalkan oleh bangsa-bangsa Eropa pada masa kolonialisasi pada abad ke-17 hingga seterusnya. Tak hanya itu, penguasaan Mataram Sultan Agung atas wilayah-wilayah Sunda pada abad yang sama mengakibatkan sastra-sastra Sunda lahir dengan memakai aksara Jawa atau Jawa-Sunda (carakan), bukan aksara Sunda. Contoh naskah Sunda yang ditulis menggunaka bahasa dan aksara carakan adalah Babad Pakuan atau Babad Pajajaran yang ditulis pada 1816, di mana terdapat kisah Guru Gantangan, pada masa pemerintahan Pangeran Kornel (Aria Kusuma Dinata), Bupati Sumedang. Isi babad ini menggambarkan pola pikir masyarakat Sunda atas kosmologi dan hubungannya antara manusia sempurna dengan mandala kekuasaan.

Sistem Aksara Sunda

Aksara Sunda berjumlah 32 buah, terdiri atas 7 aksara swara atau vokal (a, é, i, o, u, e, dan eu) dan 23 aksara ngalagena atau konsonan (ka-ga-nga, ca-ja-nya, ta-da-na, pa-ba-ma, ya-ra-la, wa-sa-ha, fa-va-qa-xa-za). Aksara fa, va, qa, xa, dan za merupakan aksara-aksara baru, yang dipakai untuk mengonversi bunyi aksara Latin. Secara grafis, aksara Sunda berbentuk persegi dengan ketajaman yang mencolok, hanya sebagian yang berbentuk bundar.

Aksara swara adalah tulisan yang melambangkan bunyi fonem vokal mandiri yang dapat berperan sebagai sebuah suku kata yang bisa menempati posisi awal, tengah, maupun akhir sebuah kata. Berikut tabel aksara swara Sunda:

 

Sedangkan aksara ngalagena adalah tulisan yang secara silabis dianggap dapat melambangkan bunyi fonem konsonan dan dapat berperan sebagai sebuah kata maupun sukukata yang bisa menempati posisi awal, tengah, maupun akhir sebuah kata. Setiap konsonan diberi tanda pamaeh agar bunyi ngalagena-nya mati. Dengan begitu,aksara Sunda ini bersifat silabik, di mana tulisannya dapat mewakili sebuah kata dan sukukata. Berikut tabel aksara ngalagena Sunda:

 

Ada pula para penanda vokal dalam aksara Sunda, yakni: panghulu (di atas), panyuku (di bawah), pemepet (di atas), panolong (di kanan), peneleng (di kiri), dan paneuleung (di atas). Berikut penanda vokal dalam sistem aksara Sunda:

 

Selain pamaeh konsonan, ada pula variasi fonem akhiran, yakni pengecek (akhiran –ng), pangwisad (akhiran –h), dan panglayar (akhiran –r). Ada pula fonem sisipan yang disimpan di tengah-tenngah kata, yakni pamingkal (sisipan –y-), panyakra (sisipan –r-), dan panyiku (sisipan -l-). Berikut tabel variasi fonem sisipan dan akhiran beserta tanda pamaeh dalam aksara Sunda.

 

Kepustakaan

Danasasmita, Saleh. 2006. “Ya Nu Nyusuk Na Pakwan”, dalam Mencari Gerbang Pakuan dan Kajian Lainnya Mengenai Budaya Sunda. Bandung: Pusat Studi Sunda.

McGlynn, John H. dkk. 2002. Indonesian Heritage 10 (Bahasa dan Sastra). Jakarta: Buku Antar Bangsa.

Sumardjo, Jakob. 2004. Hermeneutika Sunda: Simbol-simbol Babad Pakuan/Guru Gantangan. Bandung: Kelir.

 

 

Jenis : Karya Seni Fungsional & Hiasan
Nama : LAMPU MINYAK BERMOTIF NAGA
Era : Abad Ke 13 – 15
Asal : Jawa Timur
Material : Perunggu

:

Object ID: F2003.34.22
Designation: Lamp with mythical serpent
Date: approx. 1300-1500
Medium: Bronze
Place of Origin: Indonesia | East Java

 

By the early 13th century,

Kediri had conquered Janggala

  

14th century

 

Jenis : Karya Seni Fungsional & Hiasan
Nama : LAMPU GANTUNG BERMOTIF WAYANG
Era : Abad Ke-14
Asal : Jawa Timur
Material : Perunggu

:

Lamp decorated with two wayang figures

Javanese, about 14th century
Eastern Java, Indonesia
DIMENSIONS: 15.9 x 13.9 cm (6 1/4 x 5 1/2 in.)
MEDIUM OR TECHNIQUE: Bronze
CLASSIFICATION: Ritual Objects

Canoe-shaped lamp bowl suspended by trefoil-shaped superstructure framing two wayang (mythical theater/puppet) figures, one standing with his foot on the leg of the other, who is in a lunging posture. The bowl tapers to points at either end (where the wick is placed), with a wall dividing the bowl into two at the center. The superstructure attaches to the bowl above this wall.

 

14th century

 

Jenis : Arca Tembikar
Nama : KEPALA HANOMAN
Era : Abad Ke-14, Kerajaan Majapahit
Material : Tembikar
Asal : Jawa Timur

A Terracotta Head of Hanuman
INDONESIA, EAST JAVA, CIRCA 14TH CENTURY

Lot Description:
A Terracotta Head of Hanuman
Indonesia, East Java, circa 14th Century
Expressively modeled with gaping mouth and exposed fangs, his hair curled up at the back as if to form a handle
7¾ in. (18.7 cm.) high

1309

 

Wijaya himself died in 1309 AD.

He was succeeded by his son,

Jayanegara,

 

whose mother was a Malayu princess. Jayanegara was not a good king since he had shown some immoral behaviors such as willing to take his own step-sisters as his wives

. He was entitle

Kala Gemet, or “weak villain”

1318:

Odorico da Pordenone

 visited an Italian explorer of Borneo.

1325:

Aji Batara Supreme Majesty

became King Nira Kukar II until the year 1360.

1328

In AD 1328,

Jayanegara was murdered by his doctor, Tanca.

His stepmother, Gayatri Rajapatni, was supposed to replace him, but Rajapatni retired from court to become a Bhikkhuni. Rajapatni appointed her daughter, Tribhuwana Wijayatunggadewi, or known in her formal name as Tribhuwannottungadewi Jayawishnuwardhani, as the queen of Majapahit under Rajapatni’s auspices.

Jayanegara

was murdered by his surgeon on 1328 AD.

 

He should have been succeeded by his stepmother,

Rajapatni

who retired from court to be come a nun in Buddhist monastery, Therefore she appointed her daughther,

Tribhuwana

as a queen of Majapahit

to rule under her auspices.

 

During Tribhuwana’s rule Majapahit grew to be a great kingdom and famous on all the seas of the Archipelago and a broad.

 

 

14th century

 

Jenis : Arca Tembikar
Nama : KEPALA HANOMAN
Era : Abad Ke-14, Kerajaan Majapahit
Material : Tembikar
Asal : Jawa Timur

A Terracotta Head of Hanuman
INDONESIA, EAST JAVA, CIRCA 14TH CENTURY

Lot Description:
A Terracotta Head of Hanuman
Indonesia, East Java, circa 14th Century
Expressively modeled with gaping mouth and exposed fangs, his hair curled up at the back as if to form a handle
7¾ in. (18.7 cm.) high

MUSEUM DUNIA MAYA DR IWAN S.

 

Dr IWAN ‘S CYBERMUSEUM

THE FIRST INDONESIAN CYBERMUSEUM

MUSEUM DUNIA MAYA PERTAMA DI INDONESIA

DALAM PROSES UNTUK MENDAPATKAN SERTIFIKAT MURI

PENDIRI DAN PENEMU IDE

THE FOUNDER

Dr IWAN SUWANDY, MHA

 

WELCOME TO THE MAIN HALL OF FREEDOM

SELAMAT DATANG DI GEDUNG UTAMA “MERDEKA

The Driwan’s  Cybermuseum

 

(Museum Duniamaya Dr Iwan)

 

Showroom :

 

Dr Iwan  Book Cybermuseum

The Majapahit Java Kingdom During War And Peace( MAJAPAHIT MASA PERANG DAN DAMAI) 1293-1525

Based on

Dr Iwan Rare Old Books Collections

 

Edited By

 

Dr Iwan Suwandy

Limited Private Publication

special for premium member hhtp://www.Driwancybermuseum.wordpress.com copyright @ Dr iwan suwandy 2011

 

 

 

TABLE OF CONTENT

 

1.Preface(Kata Pengantar)

2.Madjapahit Rising(Timbul) war 1293-1309

3.Madjapahit Developing(Berkembang) War 1309-1389

4.Madjapahit Declining (Menurun)War 1389-1476

5.Madjapahit Settting (Tengelam)war 1478-1525

 

 

PREFACE

1.This amizing book based on several my rare old books collections :

 

1)     constitutional Madjapahit Prof. essay. Moh.Yamin, 1960

consisting of seven Volumes (Parwa)2)

 

2)    Notes On The Malay Archiphelago and Malacca, published in 1876 and connected with a “supplemantary jottings” (1896) preformance Pao.dan Toung magazine in 1956 published by Bhatara. which contains the story of the war with the Mongolian army Kertajaya, Jayakatwang (Rajakatong) and Raden wijaya Majapahit.

 

3)    Rangalawe bouquet of C, C,Berg, published by Bibliotica Javanica to Kon.Bataviaasch Genootschap van Kunsten en Wetenschaape, Weltevreden.Albrecht & Co in 1930

 

which contains about (1) Panji Wijayakrama (Durma, pickaxe, Wiraraja, ratna Sutawan and Jaya-Katong , Wijaya and Maja-Bitter, Wiraraja and victory), (2) Rangalawe (Wijaya and Kertarajasa, Rangalawe and Sera, Lawe and Madjapahit army, (3) sinom.

 

4)    Gajah Mada Heroes Union Nusantara essay Mr. Mohammad Yamin, Balai Pustaka, Jakarta, 1951

5)    .5) Coins Majapahit, as part of the book that dtemukan coins in Indonesia, 1850. with illustration lithography.

Some new finding of Majapahit and chinese cash coin in the sites:

(a) Purwodadi,Pacitan east Java.

(b) ) The discovery of Gold Coins Chinese coins and cash at the site of MajapahitFirst, about found or the presence of gold coins Majapahit that reads the words ‘La ilaha illallah Muhammad Rasulullah’

 

 

Coins With Sentence lafadz Tauhid(I have this coin but in copper)My Reviews:In 2009, the Evaluation Team Neo Majapahit Information Center (Neo PIM) discovered human remains at the site Trowulan Majapahit kingdom, one of which is thousands of Chinese ancient currency. Currency bearing Chinese characters, and the number is about 60 thousand pieces.Does this signify that the Majapahit kingdom religion is Confucianism, Taoism, or any religion that originated from China?Or, if Majapahit is a subordinate kingdom (vassal) of the Chinese Empire?Of course not.

Heritage of Chinese coins found in the territory of the kingdom of Majapahit sign of trade relations with China. The traders from China often bring their country currency made of gold, silver or bronze to bring to Majapahit. This is only fair considering the era of gold, silver, or bronze is a commonly used means of payment, anywhere. What differentiates its value is the weight of gold / silver itself. Majapahit itself issued a local currency called Gobog.

koin atau mata uang resmi sebagai alat tukar yang dipergunakan pada jaman kerajaan Majapahit.

 

Chinese Coins On the day of Majapahit

The discovery of gold coin that reads a sentence of monotheism with Arabic letters also indicate the traders from the Middle East has established trade relations with the merchants of the archipelago, particularly of Majapahit. Too hasty to conclude if the Islamic kingdom of Majapahit was due to the discovery of gold coins berlafazkan “La ilaha illallah Muhammad Messenger of Allah”.

Local residents may already exist Majapahit who embraced Islam spread by the traders / scholars who come from the Middle East, but can not be concluded that the Majapahit kingdom is the kingdom / empire of Islam.

Secondly, regarding the discovery of the tombstone Sheikh Maulana Malik Ibrahim who is known as the first mayor in the system Wali Songo who spread Islam in Java there is writing stating that he is a judge Islam Majapahit kingdom.

 

My Reviews:

On the headstone tomb of Sheikh Maulana Malik Ibrahim or Sheikh Maghribi or Sunan Gresik, there are inscriptions of Surat al-Baqarah verse 225 (paragraph Chair), letter Ali Imran verse 185, the letter al-Rahman verses 26-27, and a letter from al-Tauba verse 21 -22 and the inscription in Arabic which means:

This is the tomb of the deceased that can be expected to get a forgiveness of God and who expect the mercy of his Lord the Most Luhur, teacher of princes and a stick all the Sultan and the Minister, spray for the indigent and poor. The happy and martyr ruler and religious affairs: Malik Ibrahim, who is known for his kindness (in another translation called famous Grandfather Pillow-red). May Allah bestow His mercy and good pleasure and hopefully put him in heaven. He died on Monday 12 Rabi ‘al-Awwal 822 Hijri.

 

Nothing in these inscriptions stating that he is to judge Islam in the kingdom of Majapahit. Translation Sultan and Minister of the inscription is by Macchi Suhadi which refers to the opinion of Usman bin Yatim bin Abdul Halim Nasir Sultan aimed Pasai Ocean, according to her headstone Maulana Malik Ibrahim came from Pasai because it has similarities with grave headstone sultans of Pasai Ocean. Tjandrasasmita (1983:283) even argues that the strong suspicion that the sultan and the ministers who are grieving the death of Maulana Malik Ibrahim was from Gujarat and the Indian Pasai, which sends its tomb and tombstone pertulisannya is, as a mark of respect to him.If it’s word of the Emperor and the Minister was referring to the Majapahit, why the legacy of Majapahit as in the temples, do not use the Arabic alphabet?Gravestones in the cemetery Maulana Malik Ibrahim clearly made by the person / party who knew him. Clearly, the inscription has it that the burial was not people at random. Maulana Malik Ibrahim besides known as a scholar, he is also famous as a trader, and specialist treatment. If indeed there is the noble / king of Majapahit who knew him, or even converted to Islam because he does not mean indicates that the kingdom of Majapahit an Islamic kingdom. Even more so if written in the tombstone Maulana Malik Ibrahim regarded as evidence that he was the minister of Majapahit.My question is, if Maulana Malik Ibrahim was indeed a minister of Majapahit, so what?We compare with China.Why is not there an interesting conclusion which states that the Chinese empire in the past is an Islamic state? Though the Chinese empire had Admiral Cheng Ho, a Muslim native of China, the leader of an expedition cruise fleet in China, also an eunuch in the country.

Third, regarding the symbol of Majapahit in the form of eight sunshine there are some Arabic writing, ie shifat, asthma, ma’rifat, Adam, Muhammad, Allah, monotheism and essence.

My Reviews:

Below is an image that is considered evidence that the symbol of Majapahit Arabic sign reads:

First Picture

Compare with this image are also drawing the symbol of Majapahit:

Second Image

In the first picture, as if the Arabic letters is the letter that actually printed on the artifacts Surya Majapahit. In my opinion, Arabic letters which were given the emphasis on drawing no more a perception imposed by the party which considers the Islamic empire of Majapahit. This can not be taken for granted as proof that an Islamic empire of Majapahit

 

 

 

2.The founding of new Majapahit asites at Mojokerto which inspired me to write this book, some new informationas about mojopahit :

 

(1)  Majapahit kingdom in Mojokerto Rise Back


 Mojokerto – A suspected site of the Majapahit Kingdom relics found in the Village / District Puri, Mojokerto regency.

 

These findings create a sensation of local people directly. Sites that are found Suprapto (52) and Ki Wiro Kadek (42) is still a mound of bricks that are in agricultural land.From the observation detiksurabaya.com on site on Sunday (02/01/2011) Majapahit site is located in agriculture land area of ​​25 x 20 meters belonging Suprapto.

 

This discovery originated from the activities of daily Suprapto as a farmer.

 

According to him, he was hoeing in the fields each always find a piece of brick. But he did not think if a brick-sized 35x22x5cm represents the heritage sites of Majapahit.Out of curiosity, then asked for help from Suprapto Wiro Ki Kadek, a village elder citizens Girang Resources, District Puri, to see if the farm was once occupied the legacy of Majapahit.


“Having done penerawangan mind’s eye, Sunday morning we decided excavated,” said Ki Wiro Kadek, who also Caretakers Cottage Tlasih 87.
Once dug up from 08.00 am assisted 30 people, 1 hour later with a depth of 50 cm, were found a pile of wetland brick building resembling a house allegedly belonging to former officials of Majapahit.While Kusmanto, one of the staff the information center of Majapahit in Mojokerto said if the findings of these people could be indeed the legacy of Majapahit, judging from the size of bricks.”But we still need to be examined again. If it’s new research can we be sure,” he added.In addition to the bricks was found, residents have also found pottery shards that pattern. Still unknown is the type of shards of pottery, which has now been secured at home Suprapto. Residents continued to arrive and see location of the near future.The location of the discovery area that also has in-lineoleh police the police. Before digging, residents had asked permission of the polic sector  Turi, Turi militer resort  and sub-district heads.

 

 

(2)Found in Castle Wuluhan Majapahit Site

 

 

BERITAJEMBER, Wuluhan -

Villagers Castle, District Wuluhan last few days tantrum. This followed the discovery of the old site there are still full of question marks. Like what? THERE are different from the situation of Castle Village, District Wuluhan. If previously the village was deserted, but the last few days looks crowded. Day and night a lot of people up and down in the village.

 

These different situations after the discovery of ancient sites to spread information in one yard Sardi, one of the local residents.
 “Visitors today is not how much, if compared with previous days,” said Marsito, one of the citizens of Castle, District Wuluhan yesterday.

 

 Riot village dihimpit the vast rice fields since the beginning of November.Indeed, in the village found similar buildings. It has long been known, since the great champion of residents in the village.

But people no one cares, and even tended to leave the building. Residents simply believe that the building is a legacy of Majapahit kingdom.

 

For ever found, there is a large red brick with scratches Sanskrit letters.

“Building this kind are often found. Before this is on a hundred yards down the right places that are now dug. This legacy of Majapahit, because there are brick red with ancient Javanese writings such as letters that are difficult to understand, “said Marsito again.The site has just discovered that once shaped bunker. Is Slamet, a local resident who first discovered the building.

 

 At first he only found a large red stone in the middle there is a small hole

 

.Bricks found a rather unique, he later widened the excavation until ditemukanlan bunker-like building. This news was spread to all citizens of the other. They also flocked to witness the historic objects.

 

Along with that, the excavation was continued to a depth of seven meters. From there began to be seen, that the big brick that is the smallest part of a building. After digging a few times, it appears there was a large hall.

 Then from the hall came a stream of water.The number of the alley there are two pieces. And each hall was a very clear stream water. On top of the alley there is a red brick structure size.

 All arranged very symmetrically. It is clear that the building was very strong.Then in the top left of the building there is a another big pile of bricks. But the pile had been formed eight directions of the compass. Circular shape and each corner is indicated by the fingers.

The diameter of the wind directions were more or less reached 1.5 meters. Then in the middle there is a small hole through to the bottom of the cardinal. This thing is under the soil surface with a depth of four meters. Later on it looks a pile of red brick with a very large size as well. “The function of the wind as anything, we ourselves also do not know,” said Sayudi, other citizens.

But, obviously, some people considered that the building was not separated from the name of an existing village, the Castle. Is Castle was once a beautiful place or a resting place, no one knows exactly.

A number of residents rate, if the area is a beautiful residential area, the discovery did not find any debris of a house roof. There was only a few buildings only. But in that area there are also wells where the water is very clean. “The location is also not far from here,” said Misnan, one of the residents at that location.

Whereas if not a settlement, where it also found a kendil that the allegedly containing the ashes of dead bodies. When found, kendil was already destroyed. And his ashes scattered. This incident had invited the official reaction immemorial. According to residents, some officers had visited the site but did not find anything. And they also do not provide any explanation of what buildings in the village. “When they claimed came from the ancient. But after we asked what the building is, they do not provide an explanation, “said Sumardi, a local resident.

3. Thanks for the help of various parties so that this paper will be resolved, and I understand there are still many kerkurangan in this paper so that comments and suggestions eprbaikan highly expected.

4.I hope  this paper can lead to some historians of Indonesia to complete the first papers written by proffesor Mohammad Yamin, notably about the new findings and illustrate the information and collections objects found, such as statues, coins, ceramics and so forth.

Jakarta, May 2011

Dr Iwan Suwandy

 

 

 

KATA PENGANTAR

1.KARYA TULIS INI DISUSUN BERDASARKAN BEBERAPA KOLEKSI BUKU LAMA MILIK PENULIS ANTARA LAIN :

1) TataNegara Madjapahit  karangan Prof. Moh.Yamin,1960 yang terdiri dari tujuh Jilid (Parwa)

 

2)Notes On the Malay Archiphelago and malacca yang diterbitkan tahun 1876 dan disambung dengan “supplemantary jottings”(1896) dalm majalah Toung Pao.dan tahun 1956 diterbitkan oleh Bhatara. yang berisi kisah perang tentara mongol dengan Kertajaya ,Jayakatwang(Rajakatong) dan Raden wijaya Majapahit.

 

3) Rangalawe  karangan C>C>Berg,diterbitkan oleh Bibliotica Javanica untuk Kon.Bataviaasch Genootschap van Kunsten en Wetenschaape,di Weltevreden.Albrecht&co 1930 yang berisi tentang (1)Panji Wijayakrama(Durma,Pangkur,Wiraraja,ratna Sutawan dan Jaya-katong,Wijaya and Maja-Pahit,wiraraja dan wijaya) ,(2) Rangalawe(Wijaya dan Kertarajasa,Rangalawe dan Sera,Lawe dan tentara Madjapahit,(3) Sinom.

 

4)Gajah Mada Pahlawan Persatuan Nusantara karangan Mr Mohammad Yamin,Balai Pustaka,Jakarta,1951.

 

5) Koin Majapahit ,sebagai bagian dari buku koin yang dtemukan di Indonesia ,1850. dengan illustrasi  lithografi.oleh La Hays and Spaniar du roi

 

WRITE THIS WORKS PRODUCED BY SOME OLD BOOK COLLECTION OF PROPERTY OTHER AUTHORS:

1) constitutional Madjapahit Prof. essay. Moh.Yamin, 1960 consisting of seven Volumes (Parwa)

2) Notes On The Malay Archiphelago and Malacca, published in 1876 and connected with a “supplemantary jottings” (1896) preformance Pao.dan Toung magazine in 1956 published by Bhatara. which contains the story of the war with the Mongolian army Kertajaya, Jayakatwang (Rajakatong) and Raden wijaya Majapahit.

3) Rangalawe bouquet of C> C> Berg, published by Bibliotica Javanica to Kon.Bataviaasch Genootschap van Kunsten en Wetenschaape, Weltevreden.Albrecht & Co in 1930 which contains about (1) Panji Wijayakrama (Durma, pickaxe, Wiraraja, ratna Sutawan and Jaya-Katong , Wijaya and Maja-Bitter, Wiraraja and victory), (2) Rangalawe (Wijaya and Kertarajasa, Rangalawe and Sera, Lawe and Madjapahit army, (3) sinom.

4) Gajah Mada Heroes Union Nusantara essay Mr. Mohammad Yamin, Balai Pustaka, Jakarta, 1951.

5) Coins Majapahit, as part of the book that dtemukan coins in Indonesia, 1850. with illustrations lithografi.oleh La Hays and Spaniar du roi

2.The discovery of  Mojopahit sites in Mojokerto that pep me to write this book, and keeping information about it as follows:

.Penemuan situs Mojopahit di Mojokerto yang menambah semangat saya untuk menulis buku ini, bebrapa informasi tentang hal itu sebagai berikut:

(1)Kerajaan Majapahit Bangkit Kembali di Mojokerto

 

 

Mojokerto – Sebuah situs diduga peninggalan Kerajaan Majapahit ditemukan di Desa/Kecamatan Puri, Kabupaten Mojokerto. Temuan ini langsung membuat geger warga sekitar. Situs yang ditemukan Suprapto (52) dan Ki Wiro Kadek (42) masih berupa gundukan batu bata yang berada di lahan pertanian.

Dari pengamatan detiksurabaya.com di lokasi, Minggu (2/1/2011) situs Majapahit ini berada di lahan pertanian seluas 25 x 20 meter milik Suprapto. Penemuan ini berawal dari kegiatan Suprapto yang kesehariannya sebagai seorang petani.

Menurutnya, tiap dirinya mencangkul di sawah selalu menemukan potongan batu bata. Namun dirinya tidak menyangka jika batu bata berukuran 35x22x5cm tersebut merupakan situs peninggalan Majapahit.

Karena penasaran, Suprapto kemudian meminta tolong kepada Ki Wiro Kadek, seorang sesepuh warga Desa Sumber Girang, Kecamatan Puri, untuk melihat apakah lahan pertaniannya benar-benar pernah ditinggali peninggalan Majapahit.
“Setelah dilakukan penerawangan mata batin, Minggu pagi kita putuskan digali,” ujar Ki Wiro Kadek, yang juga Pengasuh Pondok Tlasih 87.
Setelah digali mulai pukul 08.00 WIB dibantu 30 orang, 1 jam kemudian dengan kedalaman 50 cm, lahan sawah tersebut ditemukan tumpukan batu bata menyerupai bekas bangunan rumah diduga milik petinggi Majapahit.

Sementara Kusmanto, salah seorang staf pusat informasi Majapahit di Mojokerto mengatakan jika temuan warga ini bisa jadi memang peninggalan Majapahit, jika dilihat dari ukuran batu bata.

“Tapi kita masih perlu meneliti lagi. Kalau sudah diteliti baru bisa kita pastikan,” tambahnya.

Selain ditemukan batu bata, warga juga menemukan pecahan-pecahan keramik yang bermotif. Meski begitu belum diketahui jenis pecahan keramik tersebut, yang kini sudah diamankan di rumah Suprapto. Warga terus berdatangan dan melihat lokasi dari dekat.

Lokasi area penemuan itu juga telah di-police lineoleh polisi. Sebelum menggali, warga sudah meminta izin pihak kepolisian Polsek Turi, koramil dan Camat Turi.

(2)Ditemukan Situs Majapahit di Tamansari Wuluhan

 

 

BERITAJEMBER, Wuluhan—-

Warga Desa Tamansari, Kecamatan Wuluhan beberapa hari terakhir ini geger. Ini menyusul ditemukannya situs tua di sana yang masih penuh tanda tanya. Seperti apa?  ADA yang berbeda dengan situasi Desa Tamansari, Kecamatan Wuluhan. Jika sebelumnya desa tersebut tampak sepi, namun beberapa hari terakhir terlihat ramai. Siang malam banyak orang hilir mudik di desa itu. Situasi yang berbeda ini setelah menyebar informasi penemuan situs kuno di salah satu pekarangan Sardi, salah seorang warga setempat.  “Pengunjung hari ini tidak seberapa banyak jika dibanding dengan hari-hari sebelumnya,” kata Marsito, salah seorang warga Tamansari, Kecamatan Wuluhan kemarin. Ramainya desa yang dihimpit areal persawahan yang luas itu terjadi sejak awal bulan November ini.Sejatinya, di desa itu banyak ditemukan bangunan-bangunan sejenis. Ini diketahui sudah lama, sejak jaman mbah buyut warga di desa itu. Namun warga tidak ada yang peduli, bahkan cenderung membiarkan bangunan tersebut. Warga hanya meyakini bahwa bangunan itu merupakan peninggalan kerajaan Majapahit. Sebab pernah ditemukan, ada sebuah batu bata merah berukuran besar dengan goresan huruf sansekerta.“Bangunan sejenis ini memang banyak dijumpai. Sebelum ini ada di seratus meter arah kanan tempat yang sekarang digali. Ini peninggalan Majapahit, sebab ada batu bata merah dengan tulisan seperti huruf jawa kuno yang sulit dimengerti,” kata Marsito lagi.Situs yang baru saja ditemukan itu kali berbentuk bungker. Adalah Slamet, warga setempat yang kali pertama menemukan bangunan tersebut. Awalnya dia hanya menemukan sebuah batu merah ukuran besar yang tengahnya terdapat lubang kecil.Mendapati batu bata yang agak unik itu, dia kemudian memperlebar penggalian hingga ditemukanlan bangunan yang mirip bungker. Kabar ini pun menyebar ke seluruh warga yang lain. Mereka pun berbondong-bondong ingin menyaksikan benda bersejarah itu.Bersamaan dengan itu pula, penggalian dilanjutkan sampai kedalaman tujuh meter. Dari situlah mulai terlihat, bahwa batu bata besar itu merupakan bagian terkecil dari sebuah bangunan. Setelah penggalian beberapa kali, terlihat ada sebuah lorong besar. Kemudian dari lorong itu muncul sebuah aliran air.Jumlah lorong itu ada dua buah. Dan masing-masing lorong itu mengalirkan air yang sangat jernih. Di atas lorong itu terdapat tatanan batu bata merah ukuran besar. Semua tertata sangat simetris. Terlihat jelas bahwa bangunan itu sangat kuat.Kemudian di atas sebelah kiri bangunan terdapat sebuah tumpukan batu bata besar lainnya. Namun tumpukan itu sudah membentuk delapan penjuru mata angin. Bentuknya melingkar dan masing-masing penjuru itu ditunjukkan dengan jari-jari.Diameter penjuru mata angin itu lebih kurang mencapai 1,5 meter. Kemudian di tengahnya terdapat lubang kecil yang tembus ke bagian dasar dari mata angin tersebut. Benda ini berada di bawah permukaan tanah dengan kedalaman empat meter. Kemudian di atasnya terlihat tumpukan batu bata merah dengan ukuran yang sangat besar juga. “Fungsi mata angin ini sebagai apa, kami sendiri juga tidak tahu,” kata Sayudi, warga lainnya.

Namun, yang jelas, beberapa warga menilai bahwa bangunan itu tak lepas dari nama desa yang ada, yakni Tamansari. Apakah Tamansari itu dahulu merupakan tempat yang indah atau sebuah tempat peristirahatan, tidak ada yang tahu persis.

Sejumlah warga menilai, jika daerah itu merupakan kawasan pemukiman yang indah, dalam penemuan itu tidak ditemukan adanya serpihan atap sebuah rumah. Yang ada hanya beberapa bangunan saja. Namun di daerah itu juga terdapat sumur yang airnya sangat bersih. “Lokasinya juga tak jauh dari sini,” kata Misnan, salah seorang warga di lokasi itu.

Sedangkan jika bukan pemukiman, di tempat itu juga ditemukan sebuah kendil yang di diduga berisi abu mayat. Saat ditemukan, kendil itu sudah hancur. Dan abunya berserakan. Kejadian ini sempat mengundang reaksi dinas purbakala. Menurut warga, beberapa petugas sempat mendatangi lokasi itu meski tidak menemukan apa-apa. Dan mereka juga tidak memberikan penjelasan bangunan apa yang ada di desa itu. “Saat datang mereka mengaku dari purbakala. Tapi setelah kami tanya bangunan apa ini, mereka tidak memberikan penjelasan,” kata Sumardi, warga setempat.

 

3. Terima kasih atas bantuan berbagai pihak sehingga karya tulis ini dapat diselesaikan, dan saya memaklumi masih banyak kerkurangan dalam tulisan ini sehingga komentar dan saran eprbaikan sangat diharapkan.

4.Semoga karya tulis ini dapat memicu para ahli sejarah Indonesia untuk melengkapi karya tulis pertama karangan profeor Mohammad Yamin, khsuusnya tentang informasi temuan baru dan illustrasi benda-benda koleksi yang ditemukan seperti arca,koin,keramik dan sebagainya.

beberapa informasi penemuan dis situs Majapahit antara lain :

(a) penemuan koin majapahit di dusun purwodadi Kec.Pacitan

(b)Penemuan Koin Emas dan cash coin china di situs Majapahit

Pertama,  mengenai ditemukan atau adanya koin-koin emas Majapahit yang bertuliskan kata-kata ‘La Ilaha Illallah Muhammad Rasulullah’

 

Koin Dengan Lafaz Kalimat Tauhid

Ulasan saya:

Pada tahun 2009, Tim Evaluasi Neo Pusat Informasi Majapahit (Neo PIM) menemukan peninggalan-peninggalan kerajaan Majapahit di situs Trowulan yang salah satunya adalah ribuan mata uang kuno dari Tiongkok.  Mata uang tersebut bertuliskan huruf Tiongkok, dan jumlahnya sekitar 60 ribu keping.

Apakah ini menandakan bahwa Majapahit adalah kerajaan yang beragama Konghucu, Taoisme, atau agama apapun yang berasal dari Tiongkok?

Atau, apakah Majapahit merupakan kerajaan bawahan (vassal) dari Kekaisaran Tiongkok?

Tentu saja bukan.

Peninggalan berupa uang koin Tiongkok yang ditemukan di wilayah kerajaan Majapahit pertanda adanya hubungan dagang dengan negeri Tiongkok. Para pedagang dari Tiongkok kerap membawa mata uang negerinya yang terbuat dari emas, perak atau perunggu untuk dibawa ke Majapahit. Hal ini wajar saja mengingat pada zaman tersebut emas, perak, atau perunggu merupakan alat pembayaran yang lazim digunakan dimana saja. Yang membedakan nilainya adalah berat dari emas/perak itu sendiri. Majapahit sendiri mengeluarkan uang lokal yang disebut dengan Gobog.

koin atau mata uang resmi sebagai alat tukar yang dipergunakan pada jaman kerajaan Majapahit.

 

 

Koin Tiongkok Pada Zaman Majapahit

Penemuan koin emas yang bertuliskan kalimat tauhid dengan huruf Arab pun menandakan para pedagang dari Timur Tengah telah menjalin hubungan dagang dengan para pedagang nusantara, khususnya Majapahit. Terlalu tergesa-gesa bila menyimpulkan Majapahit adalah Kerajaan Islam karena ditemukannya koin emas berlafazkan “La Ilaha Illallah Muhammad Rasulullah”.

Penduduk lokal Majapahit mungkin sudah ada yang memeluk Islam yang disebarkan para pedagang/ulama yang datang dari Timur Tengah, tapi tidak dapat disimpulkan bahwa kerajaan Majapahit adalah kerajaan/kesultanan Islam.

Kedua, mengenai penemuan pada batu nisan Syeikh Maulana Malik Ibrahim yang selama ini dikenal sebagai Wali pertama dalam sistem Wali Songo yang menyebarkan Islam di Tanah Jawa terdapat tulisan yang menyatakan bahwa beliau adalah hakim agama Islam kerajaan Majapahit.

Ulasan saya:

Pada nisan makam Syeikh Maulana Malik Ibrahim atau Syeikh Maghribi atau Sunan Gresik, terdapat inskripsi yaitu surat al-Baqarah ayat 225 (ayat Kursi), surat Ali Imran ayat 185, surat al-Rahman ayat 26-27, dan surat al-Taubah ayat 21-22 serta tulisan dalam bahasa Arab yang artinya:

Ini adalah makam almarhum seorang yang dapat diharapkan mendapat pengampunan Allah dan yang mengharapkan kepada rahmat Tuhannya Yang Maha Luhur, guru para pangeran dan sebagai tongkat sekalian para Sultan dan Menteri, siraman bagi kaum fakir dan miskin. Yang berbahagia dan syahid penguasa dan urusan agama: Malik Ibrahim yang terkenal dengan kebaikannya(dalam terjemahan lain disebut: terkenal dengan Kakek Bantal-red). Semoga Allah melimpahkan rahmat dan ridha-Nya dan semoga menempatkannya di surga. Ia wafat pada hari Senin 12 Rabi’ul Awwal 822 Hijriah.

Tidak ada dalam inskripsi tersebut yang menyatakan bahwa beliau adalah hakim agama Islam di kerajaan Majapahit. Terjemahan Sultan dan Menteri dalam inskripsi tersebut menurut Macchi Suhadi yang mengacu pada pendapat Usman bin Yatim bin Abdul Halim Nasir ditujukan untuk Sultan Samudera Pasai, karena menurutnya nisan Maulana Malik Ibrahim berasal dari Pasai karena memiliki kemiripan dengan nisan makam sultan-sultan dari Samudera Pasai. Tjandrasasmita (1983:283) malah berpendapat  bahwa kuat dugaan bahwa sultan dan menteri yang berduka dengan meninggalnya Maulana Malik Ibrahim itu berasal dari Gujarat dan Samudera pasai, yang mengirimkan jirat dan nisan beserta pertulisannya tersebut, sebagai tanda hormat kepadanya.

Kalau memang perkataan Sultan dan Menteri itu merujuk kepada Majapahit, mengapa di peninggalan Majapahit seperti di candi-candi, tidak menggunakan huruf Arab?

Batu nisan yang ada di makam Maulana Malik Ibrahim jelas dibuat oleh orang/pihak yang mengenal beliau. Yang jelas, inskripsi tersebut menceritakan bahwa yang dimakamkan bukanlah orang sembarangan. Maulana Malik Ibrahim selain dikenal sebagai ulama, beliau juga terkenal sebagai pedagang, dan ahli pengobatan. Kalau memang ada para bangsawan/raja Majapahit yang mengenal beliau, atau bahkan menganut agama Islam karena beliau, bukan berarti menandakan bahwa kerajaan Majapahit merupakan Kerajaan Islam. Lebih-lebih bila tulisan dalam nisan Maulana Malik Ibrahim dianggap sebagai bukti bahwa beliau adalah menteri dari Majapahit.

Pertanyaan saya adalah, kalau Maulana Malik Ibrahim memang benar seorang menteri di Majapahit, terus kenapa?

Kita bandingkan dengan negeri Tiongkok.

Mengapa tidak ada yang menarik kesimpulan yang menyatakan bahwa kekaisaran Tiongkok pada masa lalu adalah negara Islam? Padahal kekaisaran Tiongkok  memiliki Laksamana Cheng Ho, seorang muslim asli Tiongkok, pemimpin armada laut dalam ekspedisi pelayaran Tiongkok, juga merupakan kasim di negeri itu.

Ketiga, perihal lambang Majapahit yang berupa delapan sinar matahari terdapat beberapa tulisan Arab, yaitu shifat, asma, ma’rifat, Adam, Muhammad, Allah, tauhid dan dzat.

Ulasan saya:

Dibawah ini adalah gambar yang dianggap bukti bahwa pada lambang Majapahit terdapat tulisan Arab:

 

Gambar Pertama

Bandingkan dengan gambar yang ini yang juga gambar lambang Majapahit:

 

Gambar Kedua

Pada gambar pertama, seolah-olah huruf arab tersebut merupakan huruf yang benar-benar tercetak pada artefak Surya Majapahit. Menurut saya, huruf Arab yang diberi penekanan pada gambar tersebut tidak lebih merupakan persepsi yang dipaksakan oleh pihak yang menganggap Majapahit merupakan kerajaan Islam. Hal ini tidak dapat diterima begitu saja sebagai bukti bahwa Majapahit merupakan kerajaan Islam.

Jakarta Mei 2011

Dr Iwan Suwandy

(1)                          Majapahit kingdom in Mojokerto Rise Back

Mojokerto – A suspected site of the Majapahit Kingdom relics found in the Village / District Puri, Mojokerto regency. These findings create a sensation of local people directly. Sites that are found Suprapto (52) and Ki Wiro Kadek (42) is still a mound of bricks that are in agricultural land.

From the observation detiksurabaya.com on site on Sunday (02/01/2011) Majapahit site is located in agriculture land area of ​​25 x 20 meters belonging Suprapto. This discovery originated from the activities of daily Suprapto as a farmer.

According to him, he was hoeing in the fields each always find a piece of brick. But he did not think if a brick-sized 35x22x5cm represents the heritage sites of Majapahit.

Out of curiosity, then asked for help from Suprapto Wiro Ki Kadek, a village elder citizens Girang Resources, District Puri, to see if the farm was once occupied the legacy of Majapahit.
“Having done penerawangan mind’s eye, Sunday morning we decided excavated,” said Ki Wiro Kadek, who also Caretakers Cottage Tlasih 87.
Once dug up from 08.00 am assisted 30 people, 1 hour later with a depth of 50 cm, were found a pile of wetland brick building resembling a house allegedly belonging to former officials of Majapahit.

While Kusmanto, one of the staff the information center of Majapahit in Mojokerto said if the findings of these people could be indeed the legacy of Majapahit, judging from the size of bricks.

“But we still need to be examined again. If it’s new research can we be sure,” he added.

In addition to the bricks was found, residents have also found pottery shards that pattern. Still unknown is the type of shards of pottery, which has now been secured at home Suprapto. Residents continued to arrive and see location of the near future.

The location of the discovery area that also has in-lineoleh police the police. Before digging, residents had asked permission of the police police Turi, Turi Koramil and sub-district heads.

(3)Found in Castle Wuluhan Majapahit Site

 

BERITAJEMBER, Wuluhan – Villagers Castle, District Wuluhan last few days tantrum. This followed the discovery of the old site there are still full of question marks. Like what? THERE are different from the situation of Castle Village, District Wuluhan. If previously the village was deserted, but the last few days looks crowded. Day and night a lot of people up and down in the village. These different situations after the discovery of ancient sites to spread information in one yard Sardi, one of the local residents. “Visitors today is not how much, if compared with previous days,” said Marsito, one of the citizens of Castle, District Wuluhan yesterday. Riot village dihimpit vast rice fields that have occurred since early November ini.Sejatinya, in the village found similar buildings. It has long been known, since the great champion of residents in the village. But people no one cares, and even tended to leave the building. Residents simply believe that the building is a legacy of Majapahit kingdom. For ever found, there is a large red brick with scratches Sanskrit letters. “Buildings of this type are often found. Before this is on a hundred yards down the right places that are now dug. This legacy of Majapahit, because there are brick red with ancient Javanese writings such as letters that are difficult to understand, “said Marsito lagi.Situs only recently discovered that once shaped bunker. Is Slamet, a local resident who first discovered the building. At first he only found a large red stone in the middle there is a hole kecil.Mendapati bricks rather unique, he later widened the excavation until ditemukanlan bunker-like building. This news was spread to all citizens of the other. They also flocked to see the historical objects itu.Bersamaan with it all, the excavation was continued to a depth of seven meters. From there began to be seen, that the big brick that is the smallest part of a building. After digging a few times, it appears there was a large hall. Then from the hall came a stream air.Jumlah alley there are two pieces. And each hall was a very clear stream water. On top of the alley there is a red brick structure size. All arranged very symmetrically. It is clear that the building was very strong.
Then in the top left of the building there is a another big pile of bricks. But the pile had been formed eight directions of the compass. Circular shape and each corner is indicated by the fingers.

The diameter of the wind directions were more or less reached 1.5 meters. Then in the middle there is a small hole through to the bottom of the cardinal. This thing is under the soil surface with a depth of four meters. Later on it looks a pile of red brick with a very large size as well. “The function of the wind as anything, we ourselves also do not know,” said Sayudi, other citizens.

But, obviously, some people considered that the building was not separated from the name of an existing village, the Castle. Is Castle was once a beautiful place or a resting place, no one knows exactly.

A number of residents rate, if the area is a beautiful residential area, the discovery did not find any debris of a house roof. There was only a few buildings only. But in that area there are also wells where the water is very clean. “The location is also not far from here,” said Misnan, one of the residents at that location.

Whereas if not a settlement, where it also found a kendil that the allegedly containing the ashes of dead bodies. When found, kendil was already destroyed. And his ashes scattered. This incident had invited the official reaction immemorial. According to residents, some officers had visited the site but did not find anything. And they also do not provide any explanation of what buildings in the village. “When they claimed came from the ancient. But after we asked what the building is, they do not provide an explanation, “said Sumardi, a local resident.


3. Thanks for the help of various parties so that this paper will be resolved, and I understand there are still many kerkurangan in this paper so that comments and suggestions eprbaikan highly expected.

4.Semoga this paper can lead to some historians of Indonesia to complete the first papers written by profeor Mohammad Yamin, notably about the new findings and information illustrated collection of objects found, such as statues, coins, ceramics and so forth.

some information discovery dis Majapahit sites include:

(A) the discovery of coins in the hamlet Purwodadi majapahit Kec.Pacitan

(B) The discovery of Gold Coins Chinese coins and cash at the site of Majapahit

First, about found or the presence of gold coins Majapahit that reads the words ‘La ilaha illallah Muhammad Rasulullah’

Coins With Sentence lafadz Tauhid

My Reviews:

In 2009, the Evaluation Team Neo Majapahit Information Center (Neo PIM) discovered human remains at the site Trowulan Majapahit kingdom, one of which is thousands of Chinese ancient currency. Currency bearing Chinese characters, and the number is about 60 thousand pieces.

Does this signify that the Majapahit kingdom that religion is Confucianism, Taoism, or any religion that originated from China?

Or, if Majapahit is a subordinate kingdom (vassal) of the Chinese Empire?

Of course not.

Heritage of Chinese coins found in the territory of the kingdom of Majapahit sign of trade relations with China. The traders from China often bring their country currency made of gold, silver or bronze to bring to Majapahit. This is only fair considering the era of gold, silver, or bronze is a commonly used means of payment, anywhere. What differentiates its value is the weight of gold / silver itself. Majapahit itself issued a local currency called Gobog.

official currency coins or as a medium of exchange used at the time of the Majapahit kingdom.

Chinese Coins On the day of Majapahit

The discovery of gold coin that reads a sentence of monotheism with Arabic letters also indicate the traders from the Middle East has established trade relations with the merchants of the archipelago, particularly of Majapahit. Too hasty to conclude if the Islamic kingdom of Majapahit was due to the discovery of gold coins berlafazkan “La ilaha illallah Muhammad Messenger of Allah”.

Local residents may already exist Majapahit who embraced Islam spread by the traders / scholars who come from the Middle East, but can not be concluded that the Majapahit kingdom is the kingdom / empire of Islam.

Secondly, regarding the discovery of the tombstone Sheikh Maulana Malik Ibrahim who is known as the first mayor in the system Wali Songo who spread Islam in Java there is writing stating that he is a judge Islam Majapahit kingdom.

My Reviews:

On the headstone tomb of Sheikh Maulana Malik Ibrahim or Sheikh Maghribi or Sunan Gresik, there are inscriptions of Surat al-Baqarah verse 225 (paragraph Chair), letter Ali Imran verse 185, the letter al-Rahman verses 26-27, and a letter from al-Tauba verse 21 -22 and the inscription in Arabic which means:

This is the tomb of the deceased that can be expected to get a forgiveness of God and who expect the mercy of his Lord the Most Luhur, teacher of princes and a stick all the Sultan and the Minister, spray for the indigent and poor. The happy and martyr ruler and religious affairs: Malik Ibrahim, who is known for his kindness (in another translation called famous Grandfather Pillow-red). May Allah bestow His mercy and good pleasure and hopefully put him in heaven. He died on Monday 12 Rabi ‘al-Awwal 822 Hijri.

Nothing in these inscriptions stating that he is to judge Islam in the kingdom of Majapahit. Translation Sultan and Minister of the inscription is by Macchi Suhadi which refers to the opinion of Usman bin Yatim bin Abdul Halim Nasir Sultan aimed Pasai Ocean, according to her headstone Maulana Malik Ibrahim came from Pasai because it has similarities with grave headstone sultans of Pasai Ocean. Tjandrasasmita (1983:283) even argues that the strong suspicion that the sultan and the ministers who are grieving the death of Maulana Malik Ibrahim was from Gujarat and the Indian Pasai, which sends its tomb and tombstone pertulisannya is, as a mark of respect to him.

If it’s word of the Emperor and the Minister was referring to the Majapahit, why the legacy of Majapahit as in the temples, do not use the Arabic alphabet?

Gravestones in the cemetery Maulana Malik Ibrahim clearly made by the person / party who knew him. Clearly, the inscription has it that the burial was not people at random. Maulana Malik Ibrahim besides known as a scholar, he is also famous as a trader, and specialist treatment. If indeed there is the noble / king of Majapahit who knew him, or even converted to Islam because he does not mean indicates that the kingdom of Majapahit an Islamic kingdom. Even more so if written in the tombstone Maulana Malik Ibrahim regarded as evidence that he was the minister of Majapahit.

My question is, if Maulana Malik Ibrahim was indeed a minister of Majapahit, so what?

We compare with China.

Why is not there an interesting conclusion which states that the Chinese empire in the past is an Islamic state? Though the Chinese empire had Admiral Cheng Ho, a Muslim native of China, the leader of an expedition cruise fleet in China, also an eunuch in the country.

Third, regarding the symbol of Majapahit in the form of eight sunshine there are some Arabic writing, ie shifat, asthma, ma’rifat, Adam, Muhammad, Allah, monotheism and essence.

My Reviews:

Below is an image that is considered evidence that the symbol of Majapahit Arabic sign reads:

First Picture

 

Compare with this image are also drawing the symbol of Majapahit:

Second Image

 

In the first picture, as if the Arabic letters is the letter that actually printed on the artifacts Surya Majapahit. In my opinion, Arabic letters which were given the emphasis on drawing no more a perception imposed by the party which considers the Islamic empire of Majapahit. This can not be taken for granted as proof that an Islamic empire Majapahit.

Jakarta, May 2011

Dr Iwan Suwandy

 

The Short History Of Majapahit

 

 

Karaton Mojopahit
Kerajaan Majapahit
Majapahit Empire

1293–1527

Surya Majapahit¹

 

Extent of Majapahit influence based on the Nagarakertagama; the notion of such Javanese depictions is considered conceptual.[1]

Capital

Majapahit, Wilwatikta (modern Trowulan)

Language(s)

Old Javanese (main), Sanskrit (religious)

Religion

Kejawen, Hinduism, Buddhism, Animism

Government

Monarchy

Raja

- 1295-1309

Kertarajasa Jayawardhana

- 1478-1498

Girindrawardhana

History

 

Coronation

November 10, 1293

Demak takeover

1527

Currency

Native gold and silver coins, Kepeng (coins imported from China and later produced locally [2])

¹ Surya Majapahit (The Sun of Majapahit) is the emblem commonly found in Majapahit ruins. It served as the symbol of the Majapahit empire

 
 
 
 

 

Majapahit was a vast archipelagic empire

based on the island of Java from 1293 to around 1500.

Majapahit reached its peak of glory during the era of Hayam Wuruk, whose reign from 1350 to 1389 marked by conquest which extended through Southeast Asia. His achievement is also credited to his prime minister, Gajah Mada. According to the Nagarakretagama (Desawarñana) written in 1365, Majapahit was an empire of 98 tributaries, stretching from Sumatra to New Guinea[3]; consist of present day Indonesia, Singapore, Malaysia, Brunei, southern Thailand, the Philippines, and East Timor. Although the true nature of Majapahit sphere of influence is still the subject of studies among historians.

Majapahit was one of the last major empires of the region and is considered to be one of the greatest and most powerful empires in the history of Indonesia and Southeast Asia, one that is sometimes seen as the precedent for Indonesia’s modern boundaries.[4] Its influence extended beyond the modern territory of Indonesia and has been a subject of many studies.[5] German orientalist Berthold Laufer suggested that maja came from the Javanese name of Indonesian tree.[6]

Sources

Little physical evidence of Majapahit remains,[7] and some details of the history are rather abstract.[8] The main sources used by historians are: the Pararaton (‘Book of Kings’) written in Kawi language and Nagarakertagama in Old Javanese.[9] Pararaton is focused upon Ken Arok (the founder of Singhasari) but includes a number of shorter narrative fragments about the formation of Majapahit. Nagarakertagama, is an old Javanese epic poem written during the Majapahit golden age under the reign of Hayam Wuruk after which some events are covered narratively.[8] There are also some inscriptions in Old Javanese and Chinese.

The Javanese sources incorporate some poetic mythological elements, and scholars such as C. C. Berg, a Dutch nationalist, have considered that the entire historical record to be not a record of the past, but a supernatural means by which the future can be determined.[10] Despite Berg’s approach, most scholars do not accept this view, as the historical record corresponds with Chinese materials that could not have had similar intention. The list of rulers and details of the state structure, show no sign of being invented.[8]

Ming Dynasty admiral Zheng He visited Majapahit. Zheng He’s translator Ma Huan wrote a detailed description about Majapahit and where the king of Java lived.[11] New findings in April 2011, indicate the Majapahit capital was much larger than previously believed after some artifacts were uncovered.[12]

 

History

Formation

 

 

 

The statue of Harihara, the god combination of Shiva and Vishnu. It was the mortuary deified portrayal of Kertarajasa. Originally located at Candi Simping, Blitar and the statue is now preserved at National Museum of Indonesia.

After defeating Melayu Kingdom[13] in Sumatra in 1290, Singhasari became the most powerful kingdom in the region. Kublai Khan, the Great Khan of the Mongol Empire and the Emperor of the Mongol Yuan Dynasty, challenged Singhasari by sending emissaries demanding tribute. Kertanegara, the last ruler of Singhasari, refused to pay the tribute, insulted the Mongol envoy and challenged the Khan instead. As the response, in 1293, Kublai Khan sent a massive expedition of 1,000 ships to Java.

By that time, Jayakatwang, the Adipati (Duke) of Kediri, a vassal state of Singhasari, had usurped and killed Kertanagara. After being pardoned by Jayakatwang with the aid of Madura’s regent, Arya Wiraraja; Raden Wijaya, Kertanegara’s son-in-law, was given the land of Tarik timberland. He then opened that vast timberland and built a new village there. The village was named Majapahit, which was taken from a fruit name that had bitter taste in that timberland (maja is the fruit name and pahit means bitter). When the Mongolian Yuan army sent by Kublai Khan arrived, Wijaya allied himself with the army to fight against Jayakatwang. Once Jayakatwang was destroyed, Raden Wijaya forced his allies to withdraw from Java by launching a surprise attack.[14] Yuan’s army had to withdraw in confusion as they were in hostile territory. It was also their last chance to catch the monsoon winds home; otherwise, they would have had to wait for another six months on a hostile island.

In AD 1293,

Raden Wijaya founded a stronghold with the capital Majapahit. The exact date used as the birth of the Majapahit kingdom is the day of his coronation, the 15th of Kartika month in the year 1215 using the Javanese çaka calendar, which equates to November 10, 1293. During his coronation he was given formal name Kertarajasa Jayawardhana. The new kingdom faced challenges. Some of Kertarajasa’s most trusted men, including Ranggalawe, Sora, and Nambi rebelled against him, though unsuccessfully. It was suspected that the mahapati (equal with prime minister) Halayudha set the conspiracy to overthrow all of the king’s opponents, to gain the highest position in the government. However, following the death of the last rebel Kuti, Halayudha was captured and jailed for his tricks, and then sentenced to death.[14] Wijaya himself died in AD 1309.

 

Kuti, Halayudha was captured and jailed for his tricks, and then sentenced to death.[14] Wijaya himself died in AD 1309.

According to tradition, Wijaya’s son and successor, Jayanegara was notorious for immorality. One of his sinful acts was his desire on taking his own stepsisters as wives. He was entitled Kala Gemet, or “weak villain”. Approximately during Jayanegara’s reign, the Italian Friar Odoric of Pordenone visited Majapahit court in Java.

 

In AD 1328,

Jayanegara was murdered by his doctor, Tanca. His stepmother, Gayatri Rajapatni, was supposed to replace him, but Rajapatni retired from court to become a Bhikkhuni. Rajapatni appointed her daughter, Tribhuwana Wijayatunggadewi, or known in her formal name as Tribhuwannottungadewi Jayawishnuwardhani, as the queen of Majapahit under Rajapatni’s auspices.

Tribhuwana appointed Gajah Mada as the Prime Minister in 1336.

During his inauguration Gajah Mada declared his Sumpah Palapa, revealing his plan to expand Majapahit realm and building an empire. During Tribhuwana’s rule, the Majapahit kingdom grew much larger and became famous in the area. Tribhuwana ruled Majapahit until the death of her mother in AD 1350. She abdicated the throne in favour of her son, Hayam Wuruk.

Golden age

 

 

The graceful Bidadari Majapahit, golden celestial apsara in Majapahit style perfectly describes Majapahit as “the golden age” of the archipelago.

 

 

The terracotta portrait of Gajah Mada. Collection of Trowulan Museum.

Hayam Wuruk, also known as Rajasanagara, ruled Majapahit in AD 1350–1389. During this period, Majapahit attained its peak with the help of prime minister, Gajah Mada. Under Gajah Mada’s command (AD 1313–1364), Majapahit conquered more territories and become the regional power. According to the book of Nagarakertagama pupuh (canto) XIII and XIV mentioned several states in Sumatra, Malay Peninsula, Borneo, Sulawesi, Nusa Tenggara islands, Maluku, New Guinea, and some parts of Philippines islands as under Majapahit realm of power. This source mentioned of Majapahit expansions has marked the greatest extent of Majapahit empire.

Next to launching naval and military expeditions, the expansion of Majapahit Empire also involved diplomacy and alliance. Hayam Wuruk decided, probably for political reasons, to take princess Citra Rashmi (Pitaloka) of neighboring Sunda Kingdom as his consort.[15] The Sundanese took this proposal as an alliance agreement. In 1357 the Sunda king and his royal family came to Majapahit, to accompany and marry his daughter with Hayam Wuruk. However Gajah Mada saw this event as an opportunity to demand Sunda’s submission to Majapahit overlordship. The skirmish between the Sunda royal family and the Majapahit troops on Bubat square were unevitable. Despite the courageous resistance, the royal family were overwhelmed and decimated. Almost whole of the Sundanese royal party were viciously massacred.[16] Tradition mentioned that the heartbroken Princess committed suicide to defend the honour of her country.[17] The Pasunda Bubat tragedy become the main theme of Kidung Sunda, also mentioned in Pararaton, however it was never mentioned in Nagarakretagama.

The Nagarakertagama, written in 1365 depict a sophisticated court with refined taste in art and literature, and a complex system of religious rituals. The poet describes Majapahit as the centre of a huge mandala extending from New Guinea and Maluku to Sumatra and Malay Peninsula. Local traditions in many parts of Indonesia retain accounts in more or less legendary form from 14th century Majapahit’s power. Majapahit’s direct administration did not extend beyond east Java and Bali, but challenges to Majapahit’s claim to overlordship in outer islands drew forceful responses.[18]

In 1377, a few years after Gajah Mada’s death, Majapahit sent a punitive naval attack against a rebellion in Palembang,[4] contributing to the end of the Srivijayan kingdom. Gajah Mada’s other renowned general was Adityawarman[citation needed], known for his conquest in Minangkabau.

The nature of the Majapahit empire and its extent is subject to debate. It may have had limited or entirely notional influence over some of the tributary states in included Sumatra, the Malay Peninsula, Kalimantan and eastern Indonesia over which of authority was claimed in the Nagarakertagama.[19] Geographical and economic constraints suggest that rather than a regular centralised authority, the outer states were most likely to have been connected mainly by trade connections, which was probably a royal monopoly.[4] It also claimed relationships with Champa, Cambodia, Siam, southern Burma, and Vietnam, and even sent missions to China.[4]

Although the Majapahit rulers extended their power over other islands and destroyed neighboring kingdoms, their focus seems to have been on controlling and gaining a larger share of the commercial trade that passed through the archipelago. About the time Majapahit was founded, Muslim traders and proselytizers began entering the area.

Decline

Following Hayam Wuruk’s death AD 1389, Majapahit power entered a period of decline with conflict over succession. Hayam Wuruk was succeeded by the crown princess Kusumawardhani, who married a relative, Prince Wikramawardhana. Hayam Wuruk also had a son from his previous marriage, crown prince Wirabhumi, who also claimed the throne. A civil war, called Paregreg, is thought to have occurred from 1405 to 1406,[8] of which Wikramawardhana was victorious and Wirabhumi was caught and decapitated. The civil war has weakened Majapahit grip on its outer vassals and colonies.

During the reign of Wikramawardhana, the series of Ming armada naval expeditions led by Zheng He, a Muslim Chinese admiral, arrived in Java for several times spanned the period from 1405 to 1433. By 1430 Zheng He’s expeditions has established Muslim Chinese and Arab communities in northern ports of Java such as in Semarang, Demak, Tuban, and Ampel, thus Islam began to gain foothold on Java’s northern coast.

Wikramawardhana ruled to 1426 AD and was succeeded by his daughter Suhita, who ruled from 1426 to 1447 AD. She was the second child of Wikramawardhana by a concubine who was the daughter of Wirabhumi. In 1447, Suhita died and was succeeded by Kertawijaya, her brother. He ruled until 1451 AD. After Kertawijaya died, Bhre Pamotan became a king with formal name Rajasawardhana and ruled at Kahuripan. He died in 1453 AD. A three-year kingless period was possibly the result of a succession crisis. Girisawardhana, son of Kertawijaya, came to power 1456. He died in 1466 AD and was succeeded by Singhawikramawardhana. In 1468 AD Prince Kertabhumi rebelled against Singhawikramawardhana promoting himself king of Majapahit.

In western part of the crumbling empire, Majapahit found itself unable to control the rising power of the Sultanate of Malacca that in mid 15th century began to gain effective control of Malacca strait and expands its influence to Sumatra. Several other former Majapahit vassals and colonies began to released themself from Majapahit domination and suzerainty.

 

 

The model of Majapahit ship display in Muzium Negara, Kuala Lumpur.

Singhawikramawardhana moved the Kingdom’s capital further inland to Daha

 (the former capital of Kediri kingdom) and continued his rule until he was succeeded by his son Ranawijaya in 1474 AD. In 1478 AD he defeated Kertabhumi and reunited Majapahit as one Kingdom. Ranawijaya ruled from 1474 AD to 1519 AD with the formal name Girindrawardhana. Nevertheless, Majapahit’s power had declined through these dynastic conflicts and the growing power of the north-coastal kingdoms in Java.

Dates for the end of the Majapahit Empire range from 1478 (that is, 1400 Saka, the ends of centuries being considered a time when changes of dynasty or courts normally ended[20]) to 1527. T

he year is marked among Javanese today with candrasengkalasirna ilang kertaning bumi” (the wealth of earth disappeared and diminished) (sirna = 0, ilang = 0, kerta = 4, bumi = 1).

1527

According Jiyu and Petak inscription,

Ranawijaya claimed that he already defeat Kertabhumi [21] and move capital to Daha.

This event lead the war between Sultanate of Demak and Daha,

since Demak ruler was the descendants of Kertabhumi. The battle was won by Demak in 1527.[22]

A large number of courtiers, artisans, priests, and members of the royalty moved east to the island of Bali.

The refugees probably flee to avoid Demak retribution for their support for Ranawijaya against Kertabhumi.

With the fall of Daha crushed by Demak in 1527, the Muslim emerging forces finally defeated the remnant of Majapahit kingdom in the early 16th century.[23] Demak under the leadership of Raden (later crowned as Sultan) Patah (Arabic name: Fatah) was acknowledge as the legitimate successor of Majapahit. According to Babad Tanah Jawi and Demak tradition, the source of Patah’s legitimacy because, their first sultan, Raden Patah is the son of Majapahit king Brawijaya V with a Chinese concubine. Another argument supporting Demak as the successor of Majapahit; the rising Demak sultanate was easily to be accepted as the nominal regional ruler, as Demak was the former Majapahit vassal and located near the former Majapahit realm in Eastern Java.

Demak established itself as the regional power and the first Islamic sultanate in Java. After the fall of Majapahit, the Hindu kingdoms in Java only remained in Blambangan on eastern edge and Pajajaran in western part. Gradually Hindu communities began to retreat to mountain ranges in East Java and also to neighboring island of Bali. A small enclave of Hindu communities still remain in Tengger mountain range.

Culture

 

 

Wringin Lawang, the 15.5 meter tall red brick split gate. Located at Jatipasar, Trowulan, Mojokerto, East Java. Believed to be the entrance of an important compound in Majapahit capital.

“Of all the buildings, none lack pillars, bearing fine carvings and coloured” [Within the wall compounds] “there were elegant pavilions roofed with aren fibre, like the scene in a painting… The petals of the katangga were sprinkled over the roofs for they had fallen in the wind. The roofs were like maidens with flowers arranged in their hair, delighting those who saw them”.

— Description of the Majapahit capital from the Old Javanese epic poem Nagarakertagama.

The main event of the administrative calendar took place on the first day of the month of Caitra (March–April) when representatives from all territories paying tax or tribute to Majapahit came to the capital to pay court. Majapahit’s territories were roughly divided into three types: the palace and its vicinity; the areas of east Java and Bali which were directly administered by officials appointed by the king; and the outer dependencies which enjoyed substantial internal autonomy.[24]

The capital (Trowulan) was grand and known for its great annual festivities. Buddhism, Shaivism, and Vaishnavism were all practiced, and the king was regarded as the incarnation of the three. The Nagarakertagama does not mention Islam, but there were certainly Muslim courtiers by this time.[4]

Although brick had been used in the candi of Indonesia’s classical age, it was Majapahit architects of the 14th and 15th centuries who mastered it.[25] Making use of a vine sap and palm sugar mortar, their temples had a strong geometric quality. The Majapahit Terracotta art also flourished in this period. Significant numbers of terracotta artifacts were discovered in Trowulan. The artifacts ranges from human and animal figurines, water containers, piggy banks, architectural ornaments, to pipes and roof tiles.

“….the King [of Java] has subject to himself seven crowned kings. [Yet] his island is populous, and is the second best of all island that exist…. The king of this island has a palace which is truly marvelous. For it is very great, the stairs and palace interior were coated with gold and silver, even the roof were gilded with gold. Now the Great Khan of China many a time engaged in war with this king; but this king always vanquished and get the better of him.”

— Description of Majapahit by Mattiussi (Friar Odoric of Pordenone).[26]

The first European record about Majapahit came from the travel log of the Italian Mattiussi, a Franciscan monk. In his book: “Travels of Friar Odoric of Pordenone“, he visited several places in today’s Indonesia: Sumatra, Java, and Banjarmasin in Borneo, between 1318-1330. He was sent by the Pope to launch a misson into the Asian interiors. In 1318 he departed from Padua, crossed the Black Sea into Persia, all the way across Calcutta, Madras, and Srilanka. He then headed to Nicobar island all the way to Sumatra, before visiting Java and Banjarmasin. He returned to Italy by land through Vietnam, China, all the way through the silkroad to Europe in 1330.

In his book he mentioned that he visited Java without explaining the exact place he had visited. He said that king of Java ruled over seven other kings (vassals). He also mentioned that in this island was found a lot of clove, cubeb, nutmeg and many other spices. He mentioned that the King of Java had an impressive, grand, and luxurious palace. The stairs and palace interior were coated with gold and silver, and even the roof were gilded. He also recorded that the kings of the Mongol has repeatedly tried to attack Java, but always ended up in failure and managed to be sent back to the mainland. The Javanese kingdom mentioned in this record is Majapahit, and the time of his visit is between 1318-1330 during the reign of Jayanegara.

Economy

 

 

Majapahit Terracotta Piggy Bank, 14-15 century AD Trowulan, East Java. (Collection of National Museum of Indonesia, Jakarta)

Taxes and fines were paid in cash. Javanese economy had been partly monetised since the late 8th century, using gold and silver coins. In about the year 1300, in the reign of Majapahit’s first king, an important change took place: the indigenous coinage was completely replaced by imported Chinese copper cash. About 10,388 ancient Chinese coins weighing about 40 kg were even unearthed from the backyard of a local commoner in Sidoarjo in November 2008. Indonesian Ancient Relics Conservation Bureau (BP3) of East Java verified that those coins dated as early as Majapahit era.[27] The reason for using foreign currency is not given in any source, but most scholars assume it was due to the increasing complexity of Javanese economy and a desire for a currency system that used much smaller denominations suitable for use in everyday market transactions. This was a role for which gold and silver are not well suited.[24]

Some idea of scale of the internal economy can be gathered from scattered data in inscriptions. The Canggu inscriptions dated 1358 mentions 78 ferry crossings in the country (mandala Java).[24] Majapahit inscriptions mention a large number of occupational specialities, ranging from gold and silver smiths to drink vendors and butchers. Although many of these occupations had existed in earlier times, the proportion of the population earning an income from non-agrarian pursuits seems to have become even greater during the Majapahit era.

The great prosperity of Majapahit was probably due to two factors. Firstly, the northeast lowlands of Java were suitable for rice cultivation, and during Majapahit’s prime numerous irrigation projects were undertaken, some with government assistance. Secondly, Majapahit’s ports on the north coast were probably significant stations along the route to obtain the spices of Maluku, and as the spices passed through Java they would have provided an important source of income for Majapahit.[24]

The Nagarakertagama states that the fame ruler of Wilwatikta (a synonym for Majapahit) attracted foreign merchants from far and wide, including Indians, Khmers, Siamese, and Chinese among others. A special tax was levied against some foreigners, possibly those who had taken up semi-permanent residence in Java and conducted some type of enterprise other than foreign trade.

Administration

 

 

The statue of Parvati as mortuary deified portrayal of Tribhuwanottunggadewi, queen of Majapahit, mother of Hayam Wuruk.

During the reign of Hayam Wuruk, Majapahit employed a well-organized bureaucratic structure for administrative purposes. The hierarchy and structure relatively remain intact and unchanged throughout Majapahit history.[28] The king is the paramount ruler, as the chakravartin he is considered as the universal ruler and believed to be the living god on earth. The king holds the highest political authority and legitimacy.

[edit] Bureaucracy officials

During his daily administration, the king is assisted by bureaucratic state officials that also included the close relatives of the kings that hold certain esteemed titles. The royal order or edict usually transmitted from the king to the high officials well to their subordinates. The officials in Majapahit courts are:

  • Rakryan Mahamantri Katrini, usually reserved for the king’s heir
  • Rakryan Mantri ri Pakira-kiran, the board of ministers that conduct the daily administration
  • Dharmmadhyaksa, the officials of laws, state laws as well as religious laws
  • Dharmma-upapatti, the officials concerning religious affairs

Within the ministers of Rakryan Mantri ri Pakira-kiran there is the most important and the highest minister titled Rakryan Mapatih or Patih Hamangkubhumi. This position is analogous to prime minister, and together with king, they determine the important state policies, including war or peace. Among the Dharmmadhyaksa officials there is Dharmmadhyaksa ring Kasewan (State’s highest Hindu Shivaist priest) and Dharmmadhyaksa ring Kasogatan (State’s highest Buddhist priest), both are the religious laws authorities of each dharmic faiths. There is also the board of advisors consist of the elders within royal family called Bhattara Saptaprabhu.

[edit] Territorial division

Majapahit recognize the hierarchy classifications of lands within its realm:

  1. 1.      Bhumi: the kingdom, ruled by the king
  2. 2.     Nagara: the province, ruled by the rajya (governor), or natha (lord), or bhre (prince or duke)
  3. 3.     Watek: the regency, administered by wiyasa,
  4. 4.     Kuwu: the district, administered by lurah,
  5. 5.     Wanua: the village, administered by thani,
  6. 6.     Kabuyutan: the hamlet or sanctuary place.

During its formation, Majapahit traditional realm only consists of lesser vassal kingdoms (provinces) in eastern and central Java. This region is ruled by provincial kings called Paduka Bhattara with the title Bhre. This title is the highest position below the monarch and similar to duke or duchess. Usually this position reserved for the close relatives of the king. Their duty is to administer their own provinces, collect taxes, send annual tributes to the capital, and manage the defenses of their borders.

During the reign of Hayam Wuruk (1350 to 1389) there were 12 provinces of Majapahit, administered by king’s close relatives:

Provinces

Titles

Rulers

Relation to the King

Kahuripan (or Janggala, today Surabaya)

Bhre Kahuripan

Tribhuwanatunggadewi

queen mother

Daha (former capital of Kediri)

Bhre Daha

Rajadewi Maharajasa

aunt and also mother in-law

Tumapel (former capital of Singhasari)

Bhre Tumapel

Kertawardhana

father

Wengker (today Ponorogo)

Bhre Wengker

Wijayarajasa

uncle and also father in-law

Matahun (today Bojonegoro)

Bhre Matahun

Rajasawardhana

husband of the duchess of Lasem, king’s cousin

Wirabhumi (Blambangan)

Bhre Wirabhumi

Bhre Wirabhumi1

son

Paguhan

Bhre Paguhan

Singhawardhana

brother in-law

Kabalan

Bhre Kabalan

Kusumawardhani2

daughter

Pawanuan

Bhre Pawanuan

Surawardhani

niece

Lasem (a coastal town in Central Java)

Bhre Lasem

Rajasaduhita Indudewi

cousin

Pajang (today Surakarta)

Bhre Pajang

Rajasaduhita Iswari

sister

Mataram (today Yogyakarta)

Bhre Mataram

Wikramawardhana2

nephew

1 Bhre Wirabhumi is actually the title: the Duke of Wirabhumi (Blambangan), the real name is unknown and he referred as Bhre Wirabhumi in Pararaton. He married to Nagawardhani, the king’s niece.

2 Kusumawardhani (king’s daughter) married to Wikramawardhana (king’s nephew), the couple become the heir.

When Majapahit entered the thalassocratic imperial phase during the administration of Gajah Mada, several overseas vassal states were included within the Majapahit sphere of influence, as the result the new larger territorial concept was defined:

  • Negara Agung, or the Grand State, the core kingdom. The traditional or initial area of Majapahit during its formation before entering the imperial phase. This includes the capital city and the surrounding areas where the king effectively exercises his government. This area covered the eastern half of Java, with all its provinces ruled by the Bhres (dukes), the king’s close relatives.
  • Mancanegara, areas surrounding Negara Agung. These areas are directly influenced by Javanese culture, and obliged to pay annual tributes. However these areas usually possess their own native rulers or kings, that might foster alliance or intermarried with the Majapahit royal family. Majapahit stationed their officials and officers in these places and regulate their foreign trade activities and collect taxes, yet they enjoyed substantial internal autonomy. This includes the rest of Java island, Madura, Bali, as well as Dharmasraya, Pagaruyung, Lampung and Palembang in Sumatra.
  • Nusantara, areas which do not reflect Javanese culture, but are included as colonies and they had to pay annual tribute. They enjoyed substantial autonomy and internal freedom, and Majapahit did not necessarily station their officials or military officers here; however, any challenges on Majapahit oversight might draw severe response. These areas such as the vassal kingdoms and colonies in Maluku, Lesser Sunda Islands, Sulawesi, Borneo, and Malay peninsula.

All of those three categories were within the sphere of influence of the Majapahit empire, however Majapahit also recognize the fourth realm that defines its foreign diplomatic relations:

  • Mitreka Satata, literary means “partners with common order”. It refer to independent foreign states that is considered as Majapahit’s equals, not the subject of Majapahit powers. According to Nagarakretagama canto 15, the foreign states are Syangkayodhyapura (Ayutthaya of Siam), Dharmmanagari (Nakhon Si Thammarat Kingdom), Marutma, Rajapura and Sinhanagari (kingdoms in Myanmar), Champa, Kamboja (Cambodia), and Yawana (Annam).[29] Mitreka Satata can be considered as Majapahit’s allies, since other foreign kingdoms in China and India was not included in this category, although Majapahit known has conducted foreign relations with these nations.

In later period, Majapahit’s hold on its overseas possessions began to waned. According to Wingun Pitu inscription (dated 1447) it was mentioned that Majapahit was consist of 14 provinces, that administrated by the ruler titled Bhre.[30] The provinces or vassal areas are:

       

Legacy

 

 

The elegant 16.5 metres tall Bajang Ratu gate, at Trowulan, echoed the grandeur of Majapahit.

 

 

Pair of door guardians from a temple, Eastern Java, 14th century (Museum of Asian Art, San Francisco)

In sum, Majapahit was the largest empire ever to form in Southeast Asia. Although its political power beyond the core area in east Java was diffuse, constituting mainly ceremonial recognition of suzerainty, Majapahit society developed a high degree of sophistication in both commercial and artistic activities. Its capital was inhabited by a cosmopolitan population among whom literature and art flourished.[24]

Majapahit had a momentous and lasting influence on Indonesian architecture. The descriptions of the architecture of the capital’s pavilions (pendopo) in the Nagarakertagama invoke the Javanese Kraton also the Balinese temples and palace compounds of today. The Majapahit architectural style that often employs terracotta and red brick had heavily influenced the architecture of Java and Bali in the later period. The Majapahit style candi bentar split gate, the kori or paduraksa towering red brick gate, and also pendopo pavilion has become ubiquitous in Javanese and Balinese architectural features, as evidence in Kraton Kasepuhan and Sunyaragi park in Cirebon, Mataram Sultanate royal cemetery in Kota Gede, Yogyakarta, and various palaces and temples in Bali.

In weaponry, the Majapahit expansion is believed to be responsible for the widespread use of the keris dagger in Southeast Asia; from Java, Bali, Sumatra, Malaysia, Brunei, Southern Thailand, to the Philippines. Although it has been suggested that the keris, and native daggers similar to it, predate Majapahit, nevertheless the empire expansion contributed to its popularity and diffussion in the region.

For Indonesians in later centuries, Majapahit became a symbol of past greatness. The Islamic sultanates of Demak, Pajang, and Mataram sought to establish their legitimacy in relation to the Majapahit.[31] The Demak claimed a line of succession through Kertabumi, as its founder, Raden Patah, in court chronicles was said to be the son of Kertabumi with Putri Cina, a Chinese princess, who had been sent away before her son was born.[22] Sultan Agung‘s conquest of Wirasaba (present day Mojoagung) in 1615 — during that time just a small town without significant strategic and economic value — led by the sultan himself, may probably have had such symbolic importance as it was the location of the former Majapahit capital.[32] Central Javanese palaces have traditions and genealogy that attempt to prove links back to the Majapahit royal lines — usually in the form of a grave as a vital link in Java — where legitimacy is enhanced by such a connection.[citation needed] Bali in particular was heavily influenced by Majapahit and the Balinese consider themselves to be the true heirs of the kingdom.[25]

Modern Indonesian nationalists, including those of the early 20th century Indonesian National Revival, have invoked the Majapahit Empire. The memory of its greatness remains in Indonesia, and is sometimes seen as a precedent for the current political boundaries of the Republic.[4] Many of modern Indonesian national symbols derived from Majapahit Hindu-Buddhist elements. The Indonesian national flag “Sang Merah Putih” (“Red and White”) or sometimes called “Dwiwarna” (“The bicolor”), derived from the Majapahit royal color. The Indonesian Navy flag of red and white stripes also has a Majapahit origin. The Indonesian national motto, “Bhinneka Tunggal Ika“, is a quotation from an Old Javanese poem “Kakawin Sutasoma”, written by a Majapahit poet, Mpu Tantular.[33]

The Indonesian coat of arms, Garuda Pancasila, also derives from Javanese Hindu elements.[34] The statue and relief of Garuda have been found in many temples in Java such as Prambanan from the ancient Mataram era, and the Panataran as well as the Sukuh temple dated from the Majapahit era. The notable statue of Garuda is the statue of the king Airlangga depicted as Vishnu riding Garuda.

In its propaganda from the 1920s, the Communist Party of Indonesia presented its vision of a classless society as a reincarnation of a romanticized Majapahit.[35] It was invoked by Sukarno for nation building and by the New Order as an expression of state expansion and consolidation.[36] Like Majapahit, the modern state of Indonesia covers vast territory and is politically centred on Java.

Palapa, the series of communication satellites owned by Telkom, an Indonesian telecommunication company, has been named after Sumpah Palapa, the famous oath taken by Gajah Mada. Gajah Mada swore that he would not taste any spice as long as he had not succeeded in unifying Nusantara (Indonesian archipelago). This ancient oath of unification signifies the Palapa satellite as the modern means to unify the Indonesian archipelago by way of telecommunication. The name was chosen by president Suharto, and the program was started in February 1975.

During the last half year of 2008, the Indonesian government sponsored a massive exploration on the site that is believed to be the place where the palace of Majapahit once stood. Jero Wacik, the Indonesian Minister of Culture and Tourism stated that the Majapahit Park would be built on the site and completed as early as 2009, in order to prevent further damage caused by home-made brick industries that develop on the surrounding area.[37] Nevertheless, the project leaves a huge attention to some historians, since constructing the park’s foundation in Segaran site located in south side of Trowulan Museum will inevitably damage the site itself. Ancient bricks which are historically valuable were found scattered on the site. The government then argued that the method they were applying were less destructive since digging method were used instead of drilling.[38]

List of rulers

 

 

Genealogy diagram of Rajasa dynasty, the royal family of Singhasari and Majapahit. Rulers are highlighted with period of reign.

The rulers of Majapahit was the dynastic continuity of the Singhasari kings, which started by Sri Ranggah Rajasa, the founder of Rajasa dynasty in late 13th century.

  1. 1.     Raden Wijaya, styled Kertarajasa Jayawardhana (1294–1309)
  2. 2.    Kalagamet, styled Jayanagara (1309–1328)
  3. 3.    Sri Gitarja, styled Tribhuwana Wijayatunggadewi (1328–1350)
  4. 4.   Hayam Wuruk, styled Sri Rajasanagara (1350–1389)
  5. 5.    Wikramawardhana (1389–1429)
  6. 6.   Suhita (1429–1447)
  7. 7.    Kertawijaya, styled Brawijaya I (1447–1451)
  8. 8.   Rajasawardhana, born Bhre Pamotan, styled Brawijaya II (1451–1453)
  9. 9.   Interregnum (1453–1456)

10. Bhre Wengker, Purwawisesa or Girishawardhana, styled Brawijaya III (1456–1466)

11. Singhawikramawardhana, Pandanalas, or Suraprabhawa, styled Brawijaya IV (1466 – 1468 or 1478[8])

12.Kertabumi, styled Brawijaya V (1468–1478)

13.Girindrawardhana, styled Brawijaya VI (1478–1498)

Majapahit in popular culture

Celebrated as ‘the golden era of the archipelago’, the Majapahit empire has inspired many writers and artists (and continues to do so) to create their works based on this era, or to describe and mention it. The impact of the Majapahit theme on popular culture can be seen in the following:

  1. 1.     Sandyakalaning Majapahit (1933), or Twilight/Sunset in Majapahit is an historical romance that took place during the fall of Majapahit empire, written by Sanusi Pane.
  2. 2.    Panji Koming (since 1979), a weekly comic strip by Dwi Koendoro published in the Sunday edition of Kompas, telling the everyday life of Panji Koming, a common Majapahit citizen. Although it took place in the Majapahit era, the comic strip serves as witty satire and criticism of modern Indonesian society. From a political, social, cultural and current point of view, Indonesia is described as the ‘reincarnation‘ of the Majapahit empire. The current Indonesian president is often portrayed as a Majapahit monarch or prime minister.
  3. 3.    Saur Sepuh (1987–1991), a radio drama and film by Niki Kosasih. Begun as a popular radio drama program in the late 1980s, Saur Sepuh is based on 15th century Java, centered around the story about a fictional hero named Brama Kumbara, the king of Madangkara, a fictional kingdom neighbour of the Pajajaran. In several stories the Paregreg war is described, that is to say the civil war of Majapahit between Wikramawardhana and Bhre Wirabhumi. This part has been made into a single feature film entitled ‘Saur Sepuh’ as well.
  4. 4.   Tutur Tinular, a radio drama and film by S Tidjab. Tutur Tinular is a martial art historical epic fictional story with the Majapahit era serving as the background of the story. The story also involved a romance between the hero named Arya Kamandanu and his Chinese lover Mei Shin.
  5. 5.    Wali Songo, the film tells the story of nine Muslim saints (‘wali’) who spread Islam to Java. The story took place near the end of the Majapahit era and the formation of Demak. It describes the decaying Majapahit empire where royals are fighting each other for power, while commoners are suffering.
  6. 6.   Senopati Pamungkas (1986, reprinted in 2003), a novel by Arswendo Atmowiloto that is also a martial art-historical epic fiction. It took place in the late Singhasari period and formation of Majapahit. This novel describes the saga, royal intrigue, and romance of the formation of the Majapahit kingdom as well as the adventure of the main character, a commoner named Upasara Wulung and his forbidden love affair with princess Gayatri Rajapatni, whom later becomes the consort of Raden Wijaya, the first king of Majapahit.
  7. 7.    Imperium Majapahit, a comic book series by Jan Mintaraga, published by Elexmedia Komputindo. This series tells the history of Majapahit from its formation until the decline.
  8. 8.   Puteri Gunung Ledang (2004), a Malaysian epic film based on a traditional Malay legend. This film recounts the love story between Gusti Putri Retno Dumilah, a Majapahit Princess, and Hang Tuah, a Malaccan admiral.
  9. 9.   Gajah Mada, a pentalogy written by Langit Kresna Hariadi, about fictionalized detail of Gajah Mada‘s life from Kuti rebellion until Bubat War.

10. Dyah Pitaloka (2007), a novel written by Hermawan Aksan, about the fictionalized detailed lifestory of Sundanese Princess Dyah Pitaloka Citraresmi, focussed around the Bubat War. The novel virtually took the same context and was inspired by Kidung Sundayana.

 

Sejarah Singkat Dari Majapahit
  Karaton Mojopahit
Kerajaan Majapahit
Majapahit Empire
1293-1527

 


 Surya Majapahit ¹
 Tingkat pengaruh Majapahit berdasarkan Nagarakertagama; gagasan Jawa penggambaran tersebut dianggap konseptual [1].
 
Modal Majapahit, Wilwatikta (Trowulan modern)
Language (s) Jawa Kuno (utama), Sansekerta (agama)
Agama Kejawen, Hindu, Buddha, Animisme
Pemerintah Monarki
Raja
 – Kertarajasa Jayawardhana 1295-1309
 – 1478-1498 Girindrawardhana
Sejarah
 – Coronation November 10, 1293
 – Demak pengambilalihan 1527
Mata uang asli koin emas dan perak, kepeng (koin diimpor dari China dan kemudian diproduksi secara lokal [2])
¹ Surya Majapahit (The Sun Majapahit) adalah lambang umum ditemukan di reruntuhan Majapahit. Ia menjabat sebagai simbol kerajaan Majapahit
Artikel ini adalah bagian dari
Seri Sejarah Indonesia
 
Lihat juga:
Garis waktu Sejarah Indonesia
Prasejarah
Awal kerajaan
Kutai (abad ke-4)
Tarumanagara (358-669)
Kalingga (abad ke-6-7)
Sriwijaya (abad 7-13)
Syailendra (abad ke-8-9)
Kerajaan Sunda (669-1579)
Kerajaan Medang (752-1045)
Kediri (1045-1221)
Singhasari (1222-1292)
Majapahit (1293-1500)

 

 


V · d · EMajapahit adalah sebuah kerajaan kepulauan yang luas berbasis di pulau Jawa dari 1293 menjadi sekitar 1500. Majapahit mencapai puncaknya kemuliaan selama era Hayam Wuruk, yang memerintah 1350-1389 ditandai dengan penaklukan yang diperpanjang melalui Asia Tenggara. Prestasinya juga dikreditkan ke perdana menterinya, Gajah Mada. Menurut Nagarakretagama (Desawarñana) ditulis dalam 1365, Majapahit adalah sebuah kerajaan dari 98 anak sungai, yang membentang dari Sumatera ke New Guinea [3]; terdiri dari masa kini Indonesia, Singapura, Malaysia, Brunei, Thailand selatan, Filipina, dan Timor Timur . Meskipun sifat sebenarnya dari lingkup pengaruh Majapahit masih merupakan subjek studi antara para sejarawan.Majapahit adalah salah satu kerajaan besar terakhir di wilayah ini dan dianggap sebagai salah satu kerajaan terbesar dan paling kuat dalam sejarah Indonesia dan Asia Tenggara, yang kadang-kadang dilihat sebagai preseden untuk batas-batas modern Indonesia. [4] Its pengaruh diperluas di luar wilayah modern Indonesia dan telah menjadi subjek banyak penelitian [5] Jerman orientalis Berthold Laufer menyarankan maja yang berasal dari nama Jawa pohon Indonesia.. [6]Isi1 Sumber
2 Sejarah
2.1 Formasi
2.2 Golden usia
2.3 Penurunan
3 Budaya
4 Ekonomi
5 Administrasi
5.1 Birokrasi pejabat
5.2 Teritorial Divisi
6 Legacy
7 Daftar penguasa
8 Majapahit dalam budaya populer
9 Lihat juga
10 Catatan
11 Referensi
12 Pranala luar
 Sumber


Sedikit bukti fisik Majapahit tetap, [7] dan beberapa rincian sejarah agak abstrak [8] Sumber utama yang digunakan oleh sejarawan adalah: Pararaton (‘Kitab Raja-raja’) ditulis dalam bahasa Kawi dan Nagarakertagama dalam bahasa Jawa Kuno.. [9] Pararaton berfokus pada Ken Arok (pendiri Singhasari) tetapi mencakup beberapa fragmen cerita pendek mengenai terbentuknya Majapahit. Nagarakertagama, adalah sebuah puisi epik tua Jawa ditulis pada masa keemasan Majapahit di bawah pemerintahan Hayam Wuruk setelah beberapa peristiwa dilindungi naratif. [8] Ada juga beberapa prasasti dalam bahasa Jawa Kuno dan Cina.Sumber Jawa menggabungkan beberapa unsur mitologis puitis, dan sarjana seperti CC Berg, seorang nasionalis Belanda, telah mempertimbangkan bahwa seluruh catatan sejarah tidak akan catatan masa lalu, tetapi sebuah sarana supranatural dimana masa depan dapat ditentukan. [10 ] Meskipun pendekatan Berg, kebanyakan sarjana tidak menerima pandangan ini, sebagai catatan sejarah Cina sesuai dengan bahan yang tidak bisa memiliki niat serupa. Daftar penguasa dan rincian struktur negara, tidak menunjukkan tanda-tanda yang diciptakan. [8]Laksamana Dinasti Ming Zheng He mengunjungi Majapahit. Zheng penerjemah Ma Huan Dia menulis sebuah deskripsi rinci tentang Majapahit dan di mana raja Jawa tinggal [11] Temuan baru pada bulan April 2011., Menunjukkan modal Majapahit jauh lebih besar dibandingkan sebelumnya percaya setelah beberapa artefak yang ditemukan. [12][Sunting] Sejarah
[Sunting] FormasiPatung Harihara, dewa gabungan Siwa dan Wisnu. Itu adalah penggambaran didewakan kamar mayat dari Kertarajasa. Awalnya berlokasi di Candi Simping, Blitar dan patung sekarang diawetkan di Museum Nasional Indonesia.Setelah mengalahkan Kerajaan Melayu [13] di Sumatra pada 1290, Singhasari menjadi kerajaan paling kuat di wilayah ini. Kubilai Khan, Khan Besar Kekaisaran Mongol dan Kaisar Mongol Dinasti Yuan, ditantang Singhasari dengan mengirim utusan menuntut upeti. Kertanegara, penguasa terakhir Singhasari, menolak untuk membayar upeti, menghina utusan Mongol dan menantang Khan sebagai gantinya. Sebagai respon, pada 1293, Kubilai Khan mengirim ekspedisi besar-besaran dari 1.000 kapal ke Jawa.Pada saat itu, Jayakatwang, the Adipati (Duke) dari Kediri, sebuah negara bawahan Singhasari, telah merebut dan membunuh Kertanegara. Setelah diampuni oleh Jayakatwang dengan bantuan dari bupati Madura’s, Arya Wiraraja, Raden Wijaya, Kertanegara anak-in-hukum, diberi tanah hutan Tarik. Dia kemudian membuka tanah hutan yang luas dan membangun sebuah desa baru di sana. Desa itu dinamai Majapahit, yang diambil dari nama buah yang memiliki rasa pahit di hutan yang (maja adalah nama buah dan pahit berarti pahit). Ketika tentara Mongol Yuan dikirim oleh Kubilai Khan tiba, Wijaya bersekutu dengan tentara untuk melawan Jayakatwang. Setelah Jayakatwang dihancurkan, Raden Wijaya memaksa sekutu-sekutunya untuk mundur dari Jawa dengan meluncurkan serangan mendadak tentara [14] Yuan sudah.
​​Untuk menarik dalam kebingungan ketika mereka berada di wilayah bermusuhan. Itu juga kesempatan terakhir mereka untuk menangkap angin monsun rumah, jika tidak, mereka akan harus menunggu selama enam bulan di sebuah pulau yang bermusuhan.Pada 1293 Masehi, Raden Wijaya mendirikan sebuah benteng dengan Majapahit modal. Tanggal yang tepat digunakan sebagai kelahiran kerajaan Majapahit adalah hari penobatan itu, tanggal 15 bulan Kartika pada tahun 1215 menggunakan kalender Çaka Jawa, yang setara dengan November 10, 1293. Selama penobatannya ia diberi nama resmi Kertarajasa Jayawardhana. Kerajaan yang baru menghadapi tantangan. Beberapa pria yang paling terpercaya Kertarajasa, termasuk Ranggalawe, Sora, dan Nambi memberontak terhadap dia, meskipun tidak berhasil. Diduga bahwa (setara dengan perdana menteri) mahapati Halayudha mengatur persekongkolan untuk menggulingkan semua lawan raja, untuk mendapatkan posisi tertinggi dalam pemerintahan. Namun, setelah kematian pemberontak terakhir Kuti, Halayudha ditangkap dan dipenjara selama trik, dan kemudian dihukum mati [14] Wijaya dirinya. Meninggal pada tahun 1309 AD.Menurut tradisi, putra dan penerus Wijaya, Jayanegara itu terkenal imoralitas. Salah satu tindakan berdosa sedang keinginannya pada stepsisters sendiri sebagai istri. Ia berhak Kala Gemet, atau “penjahat lemah”. Sekitar selama pemerintahan Jayanegara, para Pastor Italia Odoric dari Pordenone mengunjungi pengadilan Majapahit di Jawa. Di AD 1328, Jayanegara dibunuh oleh dokternya, Tanca. Ibu tirinya, Gayatri Rajapatni, seharusnya menggantikannya, tetapi Rajapatni pensiun dari pengadilan untuk menjadi bhikkhuni. Rajapatni menunjuk anak perempuannya, Tribhuwana Wijayatunggadewi, atau dikenal dalam nama resmi dirinya sebagai Tribhuwannottungadewi Jayawishnuwardhani, sebagai ratu Majapahit di bawah naungan Rajapatni’s. Tribhuwana ditunjuk Gajah Mada sebagai Perdana Menteri di 1336. Selama pelantikannya Gajah Mada menyatakan Sumpah Palapa-nya, mengungkapkan rencananya untuk memperluas wilayah Majapahit dan membangun sebuah imperium. Selama pemerintahan Tribhuwana itu, kerajaan Majapahit berkembang jauh lebih besar dan menjadi terkenal di daerah tersebut. Tribhuwana menguasai Majapahit sampai kematian ibunya pada tahun AD 1350. Dia turun tahta takhta demi anaknya, Hayam Wuruk.[Sunting] Golden usiaThe Bidadari anggun Majapahit, Bidadari langit emas dalam gaya Majapahit sempurna menggambarkan Majapahit sebagai “zaman keemasan” Nusantara.Potret terakota Gajah Mada. Koleksi Museum Trowulan.Hayam Wuruk, juga disebut Rajasanagara, memerintah Majapahit di AD 1350-1389. Selama periode ini, Majapahit mencapai puncaknya dengan bantuan perdana menteri, Gajah Mada. Di bawah komando Gajah Mada’s (AD 1313-1364), Majapahit menaklukkan wilayah lebih dan menjadi kekuatan regional. Menurut kitab Nagarakertagama Pupuh (canto) XIII dan XIV disebutkan beberapa negara bagian di Sumatera, Semenanjung Melayu, Kalimantan, Sulawesi, kepulauan Nusa Tenggara, Maluku, New Guinea, dan beberapa bagian pulau Filipina sebagai wilayah Majapahit di bawah kekuasaan. Sumber disebutkan ekspansi Majapahit telah menandai semaksimal kerajaan Majapahit.

Next untuk meluncurkan ekspedisi angkatan laut dan militer, perluasan Kerajaan Majapahit juga terlibat diplomasi dan aliansi. Hayam Wuruk memutuskan, mungkin untuk alasan politik, untuk mengambil putri Citra Rashmi (Pitaloka) dari tetangga Kerajaan Sunda sebagai permaisuri nya [15]. Orang Sunda mengambil proposal ini sebagai perjanjian aliansi. Pada 1357 raja Sunda dan keluarga kerajaan-Nya datang ke Majapahit, untuk menemani dan menikahi putrinya dengan Hayam Wuruk. Namun Gajah Mada melihat acara ini sebagai kesempatan untuk menuntut penyerahan Sunda ke Majapahit penguasa atasan. Ini pertempuran antara keluarga kerajaan Sunda dan pasukan Majapahit di alun-alun Bubat adalah unevitable. Meskipun perlawanan berani, keluarga kerajaan kewalahan dan hancur. Hampir seluruh pihak kerajaan Sunda yang kejam dibantai. [16] Tradisi menyebutkan bahwa bunuh diri patah hati Putri berkomitmen untuk membela kehormatan negaranya [17] Tragedi Bubat Pasunda menjadi tema utama Kidung Sunda, juga disebutkan dalam Pararaton,. namun tidak pernah disebutkan dalam Nagarakretagama.

The Nagarakertagama, yang ditulis pada 1365 menggambarkan pengadilan yang canggih dengan cita rasa halus dalam seni dan sastra, dan sistem yang kompleks ritual keagamaan. Penyair menggambarkan Majapahit sebagai pusat mandala raksasa yang membentang dari New Guinea dan Maluku ke Sumatra dan Semenanjung Melayu. tradisi lokal di banyak bagian Indonesia mempertahankan rekening dalam bentuk yang lebih atau kurang legendaris dari kekuasaan Majapahit abad ke-14. administrasi langsung Majapahit tidak melampaui Jawa Timur dan Bali, tapi tantangan untuk mengklaim Majapahit penguasa atasan di pulau-pulau terluar menarik tanggapan kuat. [18]

Pada 1377, beberapa tahun setelah kematian Gajah Mada’s, Majapahit mengirim menghukum serangan laut terhadap pemberontakan di Palembang, [4] memberikan kontribusi ke ujung kerajaan Srivijayan. umum lainnya yang terkenal adalah Gajah Mada Adityawarman [rujukan?], yang dikenal karena penaklukannya di Minangkabau.

Sifat dari kerajaan Majapahit dan luasnya adalah subjek untuk diperdebatkan. Ini mungkin memiliki pengaruh yang terbatas atau seluruhnya nosional atas beberapa negara jajahan di termasuk Sumatera, Semenanjung Melayu, Kalimantan dan Indonesia timur di mana wewenang diklaim dalam Nagarakertagama [19]. Geografis dan kendala ekonomi menunjukkan bahwa lebih dari biasa otoritas terpusat, negara-negara luar yang paling mungkin telah terhubung terutama oleh hubungan perdagangan, yang mungkin sebuah monopoli kerajaan. [4] Ia juga menyatakan hubungan dengan Champa, Kamboja, Siam, Birma bagian selatan, dan Vietnam, dan bahkan mengirim misi ke Cina. [4]

Walaupun penguasa Majapahit diperpanjang kekuasaan atas pulau-pulau lain dan menghancurkan kerajaan tetangga, fokus mereka tampaknya telah pengendalian dan mendapatkan bagian yang lebih besar dari perdagangan komersial yang melewati nusantara. Tentang waktu Majapahit didirikan, pedagang Muslim dan proselytizers mulai memasuki daerah tersebut.

Menurun
Setelah kematian Hayam Wuruk’s AD 1389, kekuasaan Majapahit memasuki masa penurunan dengan konflik atas suksesi. Hayam Wuruk digantikan oleh putri mahkota Kusumawardhani, yang menikah dengan seorang kerabat, Pangeran Wikramawardhana. Hayam Wuruk juga memiliki putra dari pernikahan sebelumnya, putra mahkota Wirabhumi, yang juga mengklaim takhta. Perang sipil, yang disebut Paregreg, diperkirakan telah terjadi 1405-1406, [8] yang Wikramawardhana dan Wirabhumi menang tertangkap dan dipenggal. Perang saudara telah melemahkan pegangan pengikut Majapahit di luar dan koloni.

Selama masa pemerintahan Wikramawardhana, seri Ming armada ekspedisi angkatan laut yang dipimpin oleh Zheng He, seorang laksamana Muslim Cina, tiba di Jawa beberapa kali membentang periode 1405-1433. Dengan 1430 Zheng ekspedisi Dia telah membentuk komunitas Muslim Cina dan Arab di pelabuhan utara Jawa seperti di Semarang, Demak, Tuban, dan Ampel, sehingga Islam mulai mendapatkan pijakan di pantai utara Jawa.

Wikramawardhana memerintah untuk 1426 Masehi dan digantikan oleh putrinya Suhita, yang memerintah 1426-1447 AD. Dia adalah anak kedua dari Wikramawardhana oleh seorang selir yang adalah anak dari Wirabhumi. Pada 1447, Suhita meninggal dan digantikan oleh Kertawijaya, kakaknya. Ia memerintah sampai 1451 AD. Setelah Kertawijaya meninggal, Bhre Pamotan menjadi raja dengan nama resmi Rajasawardhana dan memerintah di Kahuripan. Dia meninggal pada tahun 1453 AD. Masa kingless tiga tahun ini mungkin hasil dari krisis suksesi. Girisawardhana, putra Kertawijaya, berkuasa 1456. Dia meninggal pada 1466 Masehi dan digantikan oleh Singhawikramawardhana. Pada 1468 Masehi Pangeran Kertabhumi memberontak terhadap Singhawikramawardhana mempromosikan dirinya sebagai raja Majapahit.

Di bagian barat kerajaan runtuh, Majapahit menemukan dirinya tidak mampu mengontrol kekuatan naiknya Kesultanan Malaka yang pada pertengahan abad ke-15 mulai mendapatkan kontrol efektif Selat Malaka dan memperluas pengaruhnya ke Sumatra. Beberapa pengikut Majapahit lain mantan dan koloni mulai diri mereka dibebaskan dari dominasi dan kekuasaan raja Majapahit.

Model kapal layar Majapahit di Muzium Negara, Kuala Lumpur.

Singhawikramawardhana memindahkan ibukota Kerajaan lebih jauh ke pedalaman untuk Daha (bekas ibukota kerajaan Kediri) dan dilanjutkan pemerintahannya sampai ia digantikan oleh anaknya Ranawijaya pada 1474 AD. Pada tahun 1478 Masehi ia mengalahkan Kertabhumi dan bersatu kembali sebagai satu Kerajaan Majapahit. Ranawijaya memerintah dari 1474 ke 1519 AD AD dengan nama Girindrawardhana formal. Namun demikian, kekuasaan Majapahit sudah menurun melalui konflik dinasti dan kekuatan tumbuh kerajaan utara-pantai di Jawa.

Tanggal untuk akhir dari kisaran Kerajaan Majapahit dari 1478 (yaitu, 1400 Saka, ujung-ujung abad dipertimbangkan saat ketika perubahan dinasti atau pengadilan biasanya berakhir [20]) untuk 1527. Tahun ini ditandai antara hari ini Jawa dengan candrasengkala “sirna ilang kertaning bumi” (kekayaan bumi menghilang dan berkurang) (sirna = 0, ilang = 0 Kerta = 4, bumi = 1). Menurut prasasti Jiyu dan Petak, Ranawijaya mengklaim bahwa ia sudah mengalahkan Kertabhumi [21] dan modal pindah ke Daha. Acara ini memimpin perang antara Kesultanan Demak dan Daha, karena penguasa Demak adalah keturunan Kertabhumi. Pertempuran dimenangkan oleh Demak pada tahun 1527. [22] Sejumlah besar istana, seniman, para imam, dan anggota kerajaan pindah ke timur ke pulau Bali. Para pengungsi mungkin melarikan diri untuk menghindari retribusi Demak atas dukungan mereka terhadap Kertabhumi Ranawijaya.

Dengan jatuhnya Daha hancur oleh Demak pada tahun 1527, pasukan Muslim yang muncul akhirnya mengalahkan sisa kerajaan Majapahit pada awal abad ke-16 [23] Demak di bawah kepemimpinan Raden (kemudian dinobatkan sebagai Sultan) Patah (nama Arab: Fatah). adalah mengakui sebagai penerus sah dari Majapahit. Menurut Babad Tanah Jawi dan tradisi Demak, sumber legitimasi karena Patah, sultan pertama mereka, Raden Patah adalah putra raja Majapahit Brawijaya V dengan selir Cina. Argumen lain yang mendukung Demak sebagai penerus Majapahit, kesultanan Demak meningkat dengan mudah untuk diterima sebagai penguasa daerah nominal, seperti Demak adalah pengikut mantan Majapahit dan terletak di dekat bekas wilayah Majapahit di Jawa Timur.

Demak memantapkan dirinya sebagai kekuatan regional dan kesultanan Islam pertama di Jawa. Setelah jatuhnya Majapahit, kerajaan Hindu di Jawa hanya tinggal di Blambangan di ujung timur dan Pajajaran di bagian barat. Secara bertahap masyarakat Hindu mulai mundur ke pegunungan di Jawa Timur dan juga untuk tetangga pulau Bali. Sebuah kantong kecil masyarakat Hindu masih tetap di pegunungan Tengger.

Budaya

Wringin Lawang, yang 15,5 meter dan pintu gerbang split bata merah. Terletak di Jatipasar, Trowulan, Mojokerto, Jawa Timur. Dipercaya menjadi pintu masuk dari suatu senyawa penting dalam modal Majapahit.

“Dari semua bangunan, tidak ada pilar kekurangan, bantalan ukiran halus dan berwarna” [Dalam dinding senyawa] “ada paviliun beratap elegan dengan serat aren, seperti adegan dalam sebuah lukisan … The kelopak katangga itu ditaburkan di atas atap karena mereka telah jatuh angin. Atap itu seperti gadis dengan bunga diatur dalam rambut mereka, menyenangkan orang-orang yang melihat mereka “.

- Keterangan dari modal Majapahit dari Jawa Kuno puisi epik Nagarakertagama.

Acara utama dari kalender administratif terjadi pada hari pertama bulan Caitra (Maret-April) ketika perwakilan dari semua wilayah membayar pajak atau upeti ke Majapahit datang ke ibukota untuk membayar pengadilan. wilayah Majapahit itu dibagi menjadi tiga jenis:. istana dan sekitarnya, wilayah Jawa Timur dan Bali yang langsung diberikan oleh pejabat yang ditunjuk oleh raja, dan luar dependensi yang menikmati otonomi substansial internal [24]

Modal (Trowulan) adalah besar dan dikenal untuk festival besar tahunan. Buddhisme, Shaivism, dan Vaishnavism semua dipraktekkan, dan raja dianggap sebagai inkarnasi dari tiga. The Nagarakertagama tidak menyebut Islam, tapi ada pasti muslim istana saat ini. [4]

Walaupun batu bata telah digunakan dalam candi usia klasik Indonesia, itu adalah arsitek Majapahit dari abad ke-14 dan 15 yang menguasai itu. [25] Membuat penggunaan sebuah getah pohon anggur dan gula kelapa mortir, kuil mereka memiliki kualitas geometris yang kuat. Majapahit Terracotta seni juga berkembang dalam periode ini. jumlah signifikan artefak terakota ditemukan di Trowulan. Berkisar artefak dari patung-patung manusia dan hewan, wadah air, celengan, ornamen arsitektur, dengan pipa dan genteng.”…. Raja [Jawa] telah dikenakan dirinya tujuh raja dinobatkan. [Namun] pulau nya padat, dan adalah yang terbaik kedua dari semua pulau yang ada …. Raja pulau ini memiliki sebuah istana yang . benar-benar luar biasa Karena sangat besar, tangga dan interior istana yang dilapisi dengan emas dan perak, bahkan atap yang disepuh dengan emas Sekarang Khan Besar Cina banyak waktu yang terlibat dalam perang dengan raja ini,. tetapi raja ini selalu kalah dan mendapatkan lebih baik dari dia. “- Deskripsi Majapahit oleh Mattiussi (Odoric Pastor dari Pordenone) [26].Rekor Eropa pertama tentang Majapahit datang dari log perjalanan dari Mattiussi Italia, seorang biarawan Fransiskan. Dalam bukunya: “Perjalanan Pastor Odoric dari Pordenone”, ia mengunjungi beberapa tempat di Indonesia saat ini: Sumatra, Jawa, dan Banjarmasin di Kalimantan, antara 1318-1330. Ia dikirim oleh Paus untuk memulai misson ke dalam interior Asia. Pada 1318 ia berangkat dari Padua, menyeberangi Laut Hitam ke Persia, sepanjang jalan di Calcutta, Madras, dan Srilanka. Dia kemudian menuju ke pulau Nicobar semua jalan ke Sumatra, sebelum mengunjungi Jawa dan Banjarmasin. Ia kembali ke Italia dengan tanah melalui Vietnam, Cina, semua jalan melalui debbierudy ke Eropa pada 1330.Dalam bukunya ia menyebutkan bahwa ia mengunjungi Jawa tanpa menjelaskan tempat yang tepat ia mengunjungi. Dia mengatakan bahwa raja Jawa memerintah atas tujuh raja lainnya (pengikut). Ia juga menyebutkan bahwa di pulau ini ditemukan banyak cengkeh, kemukus, pala dan rempah-rempah lainnya. Dia menyebutkan bahwa Raja Jawa memiliki istana mengesankan, grand, dan mewah. Tangga dan interior istana yang dilapisi dengan emas dan perak, dan bahkan atap yang berlapis emas. Ia juga mencatat bahwa raja-raja dari Mongol telah berulang kali mencoba untuk menyerang Jawa, tetapi selalu berakhir di kegagalan dan berhasil dikirim kembali ke daratan. Kerajaan Jawa yang disebutkan dalam catatan ini adalah Majapahit, dan waktu kunjungannya adalah antara 1318-1330 pada masa pemerintahan Jayanegara.EkonomiMajapahit Terakota Piggy Bank, abad 14-15 Masehi Trowulan, Jawa Timur. (Koleksi Museum Nasional Republik Indonesia, Jakarta)Pajak dan denda telah dibayar tunai. ekonomi Jawa sudah sebagian monetised sejak akhir abad ke-8, menggunakan koin emas dan perak. Pada sekitar tahun 1300 pada masa pemerintahan raja pertama Majapahit, perubahan penting terjadi: mata uang asli benar-benar diganti dengan uang tembaga Cina yang diimpor. Sekitar 10.388 koin Cina kuno dengan berat sekitar 40 kg bahkan digali dari halaman belakang biasa lokal di Sidoarjo pada bulan November 2008. Bahasa Indonesia Kuno Sejarah Konservasi Biro (BP3) Jawa Timur diverifikasi bahwa tanggal koin tersebut sejak jaman Majapahit. [27] Alasan untuk menggunakan mata uang asing tidak diberikan dalam sumber manapun, tetapi kebanyakan sarjana menganggap itu adalah karena meningkatnya kompleksitas Jawa ekonomi dan keinginan untuk sistem mata uang yang digunakan denominasi jauh lebih kecil yang cocok untuk digunakan dalam transaksi pasar sehari-hari. Ini adalah peran emas dan perak yang tidak cocok. [24]Beberapa gagasan tentang skala ekonomi internal yang dapat dikumpulkan dari data yang tersebar di prasasti. Prasasti Canggu tertanggal 78 1358 menyebutkan penyeberangan feri di negara ini (mandala Jawa). [24] Majapahit prasasti menyebutkan sejumlah besar pekerjaan keahlian, mulai dari pandai besi emas dan perak untuk minum vendor dan tukang daging. Meskipun banyak dari pekerjaan ini telah ada pada jaman dulu, proporsi penduduk mencari nafkah dari pencarian non-agraria tampaknya telah menjadi lebih besar pada era Majapahit.Kemakmuran besar Majapahit mungkin disebabkan oleh dua faktor. Pertama, dataran rendah Jawa timur laut yang cocok untuk budidaya padi, dan selama proyek utama Majapahit banyak irigasi dilaksanakan, beberapa dengan bantuan pemerintah. Kedua, Majapahit pelabuhan di pantai utara adalah stasiun mungkin signifikan sepanjang rute untuk mendapatkan rempah-rempah Maluku, dan sebagai bumbu melewati Jawa mereka telah menyediakan sumber pendapatan penting bagi Majapahit. [24]The Nagarakertagama menyatakan bahwa ketenaran penguasa Wilwatikta (sinonim untuk Majapahit) menarik pedagang asing dari jauh dan luas, termasuk India, Khmers, Siam, dan Cina antara lain. Pajak khusus dikenakan terhadap beberapa orang asing, mungkin mereka yang telah diambil tinggal semi-permanen di Jawa dan melakukan beberapa jenis perusahaan lainnya dari perdagangan luar negeri.AdministrasiPatung Parvati sebagai penggambaran didewakan mayat dari Tribhuwanottunggadewi, ratu Majapahit, ibu dari Hayam Wuruk.

Selama masa pemerintahan Hayam Wuruk, Majapahit dipekerjakan struktur birokrasi yang terorganisasi dengan baik untuk tujuan administratif. Hirarki dan struktur yang relatif tetap utuh dan tidak berubah sepanjang sejarah Majapahit. [28] Raja adalah penguasa terpenting, sebagai chakravartin ia dianggap sebagai penguasa universal dan diyakini sebagai dewa hidup di bumi. Raja memegang otoritas politik tertinggi dan legitimasi.

[Sunting] pejabat Birokrasi
Selama pemerintahan sehari-hari, raja dibantu oleh pejabat negara birokrasi yang juga termasuk kerabat dekat dari raja-raja yang memegang gelar terhormat tertentu. Urutan dekrit kerajaan atau biasanya ditularkan dari raja untuk para pejabat tinggi baik untuk bawahan mereka. Para pejabat di pengadilan Majapahit adalah:

Rakryan Mahamantri Katrini, biasanya diperuntukkan bagi ahli waris raja
Rakryan Mantri ri Pakira-Kiran, dewan menteri yang melakukan administrasi harian
Dharmmadhyaksa, para pejabat hukum, undang-undang negara serta hukum agama
Dharmma Maling-upapatti, para pejabat tentang urusan agama
Dalam menteri Rakryan Mantri ri Kiran Pakira-ada adalah yang paling penting dan tertinggi menteri berjudul Rakryan Mapatih atau Patih Hamangkubhumi. Posisi ini sejalan dengan perdana menteri, dan bersama-sama dengan raja, mereka menentukan kebijakan negara penting, termasuk perang atau damai. Di antara pejabat Dharmmadhyaksa ada Dharmmadhyaksa cincin Kasewan (Negara tertinggi Hindu Shivaist imam) dan Dharmmadhyaksa ring Kasogatan (pendeta Buddha tertinggi Negara), keduanya adalah hukum agama wewenang setiap agama dharma. Ada juga dewan penasehat terdiri dari para tua-tua dalam keluarga kerajaan yang disebut Bhattara Saptaprabhu.

[Sunting] Pembagian Wilayah
Majapahit mengakui hirarki klasifikasi lahan dalam wilayah nya:

Bhumi: kerajaan, diperintah oleh raja
Nagara: provinsi, diperintah oleh Rajya (gubernur), atau natha (penguasa), atau Bhre (pangeran atau duke)
Watek: Kabupaten, yang dikelola oleh Wiyasa,
Kuwu: distrik, yang dikelola oleh lurah,
Wanua: desa, dikelola oleh Thani,
Kabuyutan: dusun atau tempat kudus.
Dalam pembentukannya, wilayah Majapahit tradisional hanya terdiri dari kerajaan kecil bawahan (propinsi) di Jawa timur dan tengah. Wilayah ini diperintah oleh raja-raja disebut Paduka Bhattara provinsi dengan Bhre judul. Judul ini adalah posisi tertinggi di bawah raja dan mirip dengan Snell atau duchess. Biasanya posisi ini diperuntukkan untuk kerabat dekat raja. Tugas mereka adalah untuk mengurus propinsi mereka sendiri, mengumpulkan pajak, mengirim upeti tahunan ke ibukota, dan mengelola pertahanan perbatasan mereka.

Selama masa pemerintahan Hayam Wuruk (1350-1389) terdapat 12 provinsi Majapahit, yang dikelola oleh keluarga dekat raja:

Provinsi Judul Penguasa Hubungan Raja
Kahuripan (atau Janggala, hari ini Surabaya) Bhre Kahuripan Tribhuwanatunggadewi ibu suri
Daha (bekas ibukota Kediri) Bhre Daha Maharajasa Rajadewi bibi dan juga ibu mertua
Tumapel (bekas ibukota Singhasari) Bhre Tumapel Kertawardhana ayah
Wengker (Ponorogo sekarang) Bhre Wengker Wijayarajasa paman dan juga ayah mertuanya
Matahun (Bojonegoro sekarang) Bhre Matahun Rajasawardhana suami duchess Lasem, sepupu raja
Wirabhumi (Blambangan) Bhre Wirabhumi putra Bhre Wirabhumi1
Paguhan Bhre Paguhan Singhawardhana kakak ipar
Kabalan Bhre Kabalan putri Kusumawardhani2
Pawanuan Bhre Pawanuan Surawardhani keponakan
Lasem (sebuah kota pantai di Jawa Tengah) Bhre Lasem Rajasaduhita Indudewi sepupu
Pajang (sekarang Surakarta) Bhre Pajang Rajasaduhita Iswari adik
Mataram (sekarang Yogyakarta) Bhre Mataram keponakan Wikramawardhana2

1 Bhre Wirabhumi sebenarnya judul: Duke of Wirabhumi (Blambangan), nama sebenarnya tidak diketahui dan dia disebut sebagai Bhre Wirabhumi dalam Pararaton. Ia menikah dengan Nagawardhani, keponakan raja.

2 Kusumawardhani (putri raja) menikah dengan Wikramawardhana (keponakan raja), pasangan menjadi ahli waris.

Ketika Majapahit memasuki fase kekaisaran thalassocratic selama pemerintahan Gajah Mada, beberapa negara bawahan luar negeri termasuk dalam lingkup pengaruh Majapahit, sebagai hasilnya konsep teritorial baru yang lebih besar didefinisikan:

Negara Agung, atau Negara Grand, kerajaan inti. Daerah tradisional atau awal Majapahit selama pembentukan sebelum memasuki fase kekaisaran. Ini termasuk ibu kota dan sekitarnya dimana raja secara efektif latihan pemerintahannya. Daerah ini mencakup bagian timur Pulau Jawa, dengan semua provinsi yang diperintah oleh Bhres (duke), kerabat dekat raja.
Mancanegara, daerah sekitar Negara Agung. Daerah ini secara langsung dipengaruhi oleh budaya Jawa, dan diwajibkan membayar upeti tahunan. Namun daerah ini biasanya memiliki penguasa sendiri asli atau raja, yang mungkin mendorong aliansi atau menikah dengan keluarga kerajaan Majapahit. Majapahit ditempatkan pejabat dan petugas di tempat ini dan mengatur kegiatan perdagangan asing mereka dan mengumpulkan pajak, namun mereka menikmati otonomi internal substansial. Hal ini mencakup seluruh pulau Jawa, Madura, Bali, serta Dharmasraya, Pagaruyung, Lampung dan Palembang di Sumatra.
Nusantara, daerah yang tidak mencerminkan budaya Jawa, tetapi dimasukkan sebagai koloni dan mereka harus membayar upeti tahunan. Mereka menikmati otonomi substansial dan kebebasan internal, dan Majapahit tidak harus stasiun pejabat atau perwira militer di sini, namun, setiap tantangan pada pengawasan Majapahit mungkin menarik respon parah. Daerah ini seperti kerajaan vasal dan koloni di Maluku, Kepulauan Sunda Kecil, Sulawesi, Kalimantan, dan Semenanjung Melayu.
Semua dari ketiga kategori tersebut dalam ruang lingkup pengaruh kerajaan Majapahit, akan tetapi juga Majapahit mengakui wilayah keempat yang mendefinisikan hubungan diplomatik luar negeri:

Mitreka Satata, sastra berarti “mitra dengan urutan umum”. Ini merujuk kepada negara asing independen yang dianggap sebagai Majapahit sama, bukan subjek kekuasaan Majapahit. Menurut Nagarakretagama pupuh 15, negara-negara asing Syangkayodhyapura (Ayutthaya dari Siam), Dharmmanagari (Nakhon Si Thammarat Kerajaan), Marutma, Rajapura dan Sinhanagari (kerajaan di Myanmar), Champa, Kamboja (Kamboja), dan Yawana (Annam). [ 29] Mitreka Satata dapat dianggap sebagai sekutu Majapahit, karena kerajaan asing lainnya di Cina dan India tidak termasuk dalam kategori ini, meskipun Majapahit diketahui telah melakukan hubungan luar negeri dengan bangsa-bangsa ini.
Pada periode berikutnya, terus Majapahit di harta di luar negeri mulai berkurang. Menurut prasasti Pitu Wingun (tanggal 1447) disebutkan bahwa Majapahit itu terdiri dari 14 propinsi, yang dikelola oleh penguasa berjudul Bhre [30] daerah propinsi atau bawahan adalah.:

Daha (bekas ibukota Kediri)
Jagaraga
Kabalan
 Kahuripan (atau Janggala, Surabaya modern)
Keling
Kelinggapura
 Kembang Jenar
Matahun (Bojonegoro sekarang)
Pajang (sekarang Surakarta)
 Singhapura
Tanjungpura
Tumapel (bekas ibukota Singhasari)
 Wengker (Ponorogo sekarang)
Wirabhumi (hari ini Blambangan)

[Sunting] Warisan

The 16.5 meter elegan gerbang Bajang Ratu, di Trowulan, menggemakan keagungan Majapahit.

Pasangan wali pintu dari sebuah kuil, Jawa Timur, abad ke-14 (Museum Seni Asia, San Francisco)

Singkatnya, Majapahit adalah kerajaan terbesar yang pernah terbentuk di Asia Tenggara. Meskipun kekuasaan politik di luar wilayah inti di Jawa Timur itu menyebar, terutama yang merupakan upacara pengakuan kedaulatan, masyarakat Majapahit mengembangkan tingkat tinggi kecanggihan baik kegiatan komersial dan artistik. Ibukotanya dihuni oleh penduduk kosmopolitan di antaranya sastra dan seni tumbuh subur. [24]

Majapahit memiliki pengaruh yang penting dan abadi pada arsitektur Indonesia. Gambaran dari arsitektur paviliun ibukota (pendopo) di Nagarakertagama memohon Jawa Kraton juga candi Bali dan senyawa istana hari ini. Majapahit gaya arsitektur yang sering menggunakan bata terakota dan merah telah banyak dipengaruhi arsitektur Jawa dan Bali pada periode kemudian. Gaya candi bentar Majapahit gerbang split, kori atau paduraksa gerbang merah bata menjulang tinggi, dan juga paviliun pendopo telah menjadi mana-mana dalam fitur arsitektur Jawa dan Bali, sebagai bukti di Kraton Kasepuhan dan taman Sunyaragi di Cirebon, Kesultanan Mataram pemakaman kerajaan di Kota Gede, Yogyakarta, dan berbagai istana-istana dan kuil-kuil di Bali.

Dalam persenjataan, ekspansi Majapahit diyakini bertanggung jawab atas penggunaan luas dari keris keris di Asia Tenggara, dari Jawa, Bali, Sumatra, Malaysia, Brunei, Selatan Thailand, ke Filipina. Walaupun telah menyarankan bahwa keris, dan belati asli mirip dengan itu, Majapahit mendahului, namun ekspansi kekaisaran berkontribusi popularitasnya dan diffussion di wilayah ini.

Bagi orang Indonesia di abad kemudian, Majapahit menjadi lambang kebesaran masa lalu. Kesultanan Islam Demak, Pajang, dan Mataram berusaha membangun legitimasi mereka dalam hubungannya dengan Majapahit. [31] Demak mengklaim garis suksesi melalui Kertabumi, sebagai pendirinya, Raden Patah, di pengadilan kronik dikatakan anak dari Kertabumi dengan Putri Cina, seorang putri Cina, yang telah dikirim jauh sebelum anaknya lahir [22] penaklukan Sultan Agung dari Wirasaba (sekarang Mojoagung) tahun 1615 -. selama waktu itu hanya sebuah kota kecil tanpa nilai strategis dan ekonomi yang signifikan – dipimpin oleh sultan sendiri, mungkin mungkin memiliki kepentingan simbolis seperti itu adalah lokasi bekas ibukota Majapahit [32] Jawa Tengah istana memiliki tradisi dan silsilah yang berusaha membuktikan link kembali ke garis kerajaan Majapahit -. biasanya dalam bentuk kuburan sebagai link penting di Jawa – di mana legitimasi ditingkatkan oleh sambungan [rujukan?] Bali khususnya sangat dipengaruhi oleh Majapahit dan orang Bali menganggap diri mereka sebagai ahli waris sebenarnya dari kerajaan [25]..

nasionalis modern Indonesia, termasuk abad ke-20 awal Kebangkitan Nasional Indonesia, telah dipanggil Kekaisaran Majapahit. Memori dari kebesaran tetap di Indonesia, dan kadang-kadang dilihat sebagai preseden bagi batas-batas politik Republik [4] Banyak modern simbol nasional Indonesia yang berasal dari unsur-unsur Hindu-Buddha Majapahit.. Bendera nasional Indonesia “Sang Merah Putih” (“Merah Putih”) atau terkadang disebut “Dwiwarna” (“bicolor The”), berasal dari warna kerajaan Majapahit. Bendera Angkatan Laut Indonesia dari garis merah dan putih juga memiliki asal Majapahit. Semboyan nasional Indonesia, adalah “Bhinneka Tunggal Ika”, kutipan dari puisi Jawa Kuno “Kakawin Sutasoma”, ditulis oleh seorang pujangga Majapahit, Mpu Tantular. [33]

Lapisan Indonesia senjata, Garuda Pancasila, juga berasal dari unsur-unsur Hindu Jawa [34] Patung dan relief Garuda miliki. Telah ditemukan di banyak candi di Jawa seperti Prambanan dari era Mataram kuno, dan Panataran serta Sukuh candi tanggal dari era Majapahit. Patung Garuda penting adalah patung raja Airlangga digambarkan sebagai Wisnu mengendarai Garuda.

Dalam propaganda dari tahun 1920-an, Partai Komunis Indonesia mempresentasikan visi masyarakat tanpa kelas sebagai reinkarnasi dari Majapahit yang romantis [35] Hal itu dipanggil oleh Soekarno untuk pembangunan bangsa dan oleh Orde Baru sebagai ungkapan ekspansi negara. Dan konsolidasi. [36] Sebagaimana Majapahit, negara Indonesia modern meliputi wilayah yang luas dan secara politik berpusat di Jawa.

Palapa, seri satelit komunikasi yang dimiliki oleh Telkom, sebuah perusahaan telekomunikasi Indonesia, telah diberi nama setelah Sumpah Palapa, sumpah terkenal diambil oleh Gajah Mada. Gajah Mada bersumpah bahwa dia tidak akan rasa rempah apapun selama ia tidak berhasil mempersatukan Nusantara (kepulauan Indonesia). Sumpah kuno ini menandakan penyatuan satelit Palapa sebagai modern berarti untuk menyatukan kepulauan Indonesia melalui telekomunikasi. Nama itu dipilih oleh Presiden Soeharto, dan program ini dimulai pada bulan Februari 1975.

Selama setengah tahun terakhir tahun 2008, pemerintah Indonesia disponsori eksplorasi besar-besaran pada situs yang dipercaya untuk menjadi tempat dimana istana Majapahit pernah berdiri. Jero Wacik, Menteri Indonesia Kebudayaan dan Pariwisata menyatakan bahwa Taman Majapahit akan dibangun di situs tersebut dan selesai pada awal 2009, untuk mencegah kerusakan lebih lanjut yang disebabkan oleh industri batu bata home-made yang berkembang di daerah sekitarnya. [37 ] Namun demikian, daun proyek perhatian besar untuk beberapa sejarawan, karena membangun yayasan taman di situs Segaran terletak di sebelah selatan Museum Trowulan pasti akan merusak situs itu sendiri. batu bata kuno yang bernilai sejarah ditemukan berserakan di situs. Pemerintah kemudian berpendapat bahwa metode mereka menerapkan kurang merusak sejak menggali metode yang digunakan bukan pengeboran. [38]

Daftar penguasa

Diagram Silsilah dinasti Rajasa, keluarga kerajaan Singhasari dan Majapahit. Penguasa yang disorot dengan periode pemerintahannya.

Para penguasa Majapahit adalah kontinuitas dinasti raja-raja Singhasari, yang dimulai oleh Sri Ranggah Rajasa, pendiri dinasti Rajasa di akhir abad ke-13.

Raden Wijaya, bergelar Kertarajasa Jayawardhana (1294-1309)
Kalagamet, bergaya Jayanagara (1309-1328)
Sri Gitarja, bergelar Tribhuwana Wijayatunggadewi (1328-1350)
Hayam Wuruk, bergelar Sri Rajasanagara (1350-1389)
Wikramawardhana (1389-1429)
Suhita (1429-1447)
Kertawijaya, bergelar Brawijaya I (1447-1451)
Rajasawardhana, lahir Bhre Pamotan, bergaya Brawijaya II (1451-1453)
Peralihan (1453-1456)
Bhre Wengker, Purwawisesa atau Girishawardhana, bergaya Brawijaya III (1456-1466)
Singhawikramawardhana, Pandanalas, atau Suraprabhawa, bergelar Brawijaya IV (1466 – 1468 atau 1478 [8])
Kertabumi, bergelar Brawijaya V (1468-1478)
Girindrawardhana, bergelar Brawijaya VI (1478-1498)
 Majapahit dalam budaya populer
Dirayakan sebagai ‘era keemasan nusantara, kerajaan Majapahit telah mengilhami banyak penulis dan seniman (dan terus berbuat demikian) untuk membuat karya mereka berdasarkan era ini, atau untuk menggambarkan dan menyebutkan hal itu. Dampak dari tema Majapahit pada budaya populer dapat dilihat pada berikut ini:

Sandyakalaning Majapahit (1933), atau Twilight / Sunset di Majapahit adalah sebuah roman sejarah yang terjadi selama musim gugur kerajaan Majapahit, yang ditulis oleh Sanusi Pane.
Panji Koming (sejak 1979), sebuah strip komik mingguan oleh Dwi Koendoro yang diterbitkan dalam edisi Minggu Kompas, menceritakan kehidupan sehari-hari Panji Koming, seorang warga Majapahit umum. Meskipun terjadi di era Majapahit, komik strip berfungsi sebagai sindiran dan kritik masyarakat Indonesia modern. Dari sudut politik, sosial, budaya dan pandang saat ini, Indonesia digambarkan sebagai ‘reinkarnasi’ dari kerajaan Majapahit. Presiden Indonesia yang sekarang sering digambarkan sebagai raja Majapahit atau perdana menteri.
Saur Sepuh (1987-1991), sebuah drama radio dan film oleh Niki Kosasih. Dimulai sebagai sebuah program drama radio populer di akhir 1980-an, Saur Sepuh didasarkan di Jawa abad ke-15, berpusat di sekitar kisah tentang seorang pahlawan fiksi bernama Brama Kumbara, raja Madangkara, tetangga kerajaan fiksi dari Pajajaran. Dalam beberapa cerita perang Paregreg dijelaskan, yang mengatakan perang saudara Majapahit antara Wikramawardhana dan Bhre Wirabhumi. Bagian ini telah dibuat menjadi film tunggal berjudul ‘Saur Sepuh’ juga.
Tutur Tinular, sebuah drama radio dan film oleh S Tidjab. Tutur Tinular adalah seni bela diri epik sejarah cerita fiksi dengan era Majapahit yang berfungsi sebagai latar belakang cerita. Cerita juga melibatkan sebuah roman antara pahlawan bernama Arya Kamandanu dan Cina kekasihnya Mei Shin.
Wali Songo, film ini bercerita tentang sembilan orang kudus Muslim (‘wali’) yang menyebarkan Islam ke Jawa. Cerita terjadi di dekat akhir era Majapahit dan pembentukan Demak. Ini menggambarkan kerajaan Majapahit yang membusuk di mana bangsawan berjuang satu sama lain untuk kekuasaan, sementara rakyat jelata menderita.
Senopati Pamungkas (1986, dicetak ulang tahun 2003), novel karya Arswendo Atmowiloto yang juga sebuah fiksi epik-sejarah seni bela diri. Itu terjadi pada periode akhir dan pembentukan Singhasari Majapahit. Novel ini menggambarkan hikayat, intrik kerajaan, dan asmara dari pembentukan kerajaan Majapahit serta petualangan karakter utama, orang biasa bernama Upasara Wulung dan dilarang hubungan cintanya dengan putri Gayatri Rajapatni, yang kemudian menjadi permaisuri Raden Wijaya, raja pertama Majapahit.
Imperium Majapahit, seri buku komik oleh Jan Mintaraga, yang diterbitkan oleh Elexmedia Komputindo. Seri ini menceritakan sejarah Majapahit dari pembentukannya sampai penurunan.
Puteri Gunung Ledang (2004), sebuah film epik Malaysia berdasarkan legenda Melayu tradisional. Film ini menceritakan kisah cinta antara Gusti Putri Retno Dumilah, seorang Putri Majapahit, dan Hang Tuah, seorang laksamana Malaccan.
Gajah Mada, sebuah pentalogy ditulis oleh Langit Kresna Hariadi, tentang fiksi detil dari kehidupan Gajah Mada dari pemberontakan Kuti sampai Perang Bubat.
Dyah Pitaloka (2007), sebuah novel yang ditulis oleh Hermawan Aksan, tentang fiksi kisah hidup terperinci dari Sunda Putri Dyah Pitaloka Citraresmi, difokuskan di sekitar Perang Bubat. Novel ini hampir mengambil konteks yang sama dan terinspirasi oleh Kidung Sundayana.

Munculnya negara Muslim
Penyebaran Islam (1200-1600)
Kesultanan Ternate (1257-sekarang)
Kesultanan Malaka (1400-1511)
Kesultanan Demak (1475-1548)
Kesultanan Aceh (1496-1903)
Kesultanan Banten (1526-1813)
Kesultanan Mataram (1500-an-1700)
Kolonialisme Eropa
Portugis (1512-1850)
India Timur Belanda Co (1602-1800)
Hindia Belanda (1800-1942)

1336

Tribhuwana appointed Gajah Mada as the Prime Minister in 1336.

 

1343AD

 

Bedahulu Royal Hermitage before his death against the army of the Majapahit kingdom in 1343 AD

 

 

 

The King Of Ancient Bali Kingdom’s  Tomb

 

 

 

Ancient Bali kingdom Yeh Pulu Relief

 

 

Yeh Pulu Relief:

Description of Life in Bali Ancient Kingdom

 

Bali is a bijou island, but the content of traditional values, arts, history and culture is not as small as the area. Artistic heritage, history and culture almost spread throughout the nine regencies and city existing on the Island of the Gods. The search on the heritage, arts and cultural relics of this time is to Yeh Pulu Relief.

Relief of the ancient rock stone is located at the Bedulu (Bedahulu) Village, Blahbatuh Subdistrict, Gianyar Regency.

Location to Tampaksiring and Kintamani is only about 40 minutes drive from Denpasar City. The entrance to the tourist attraction of holy water is not far from the main road east of Goa Gajah Temple, to the right, into the village street.

Visitors should be careful because there are many road junctions without a clue heading for the object of Yeh Pulu Relief, or ask the way to local residents.

The monument in the form of relief becoming the main attraction to tourists, especially foreign tourists, was discovered in 1925 by a courtier or Ubud Royal family. The name was taken from the barrel (or container of rice in the past) located at the central axis of purified water nestling in the west of the relief. The word yeh in Balinese language means water and pulu means a barrel.

 

The appeal of this monument is not only because of the uniqueness of relief sculpture immortalized on the rock stone wall of the hill, but also due to the spread of rice field view along the two-hundred-meters and the sound of clinking water on the left-right path to location is always neatly trimmed and maintained sustainably, emanating a natural beauty.

With such a natural atmosphere, the clear and the sharpness of splashing water are always flowing along the trench making the ambience around this object really peaceful and enchanting. On that account, it is not mistaken if the niches (caves) in southern relief suspected as the hermitage of the last Balinese ancient King before the collapse of Bali to Majapahit administration in 1343.

Relief with magical nuance and meaningful is 25 meters long and 2 meters high. Many researches conducted by experts from home and overseas to recognize the implicit meaning behind the wall relief of the rock cliffs on the hills.

 As consequence, it drove many commentaries and analysis to uncover the mystery behind the veil of the true meaning of the relief.

Overall, the theme of this story recounts the life in the forest atmosphere and daily life in the ancient kingdom of Bali.

In addition to the Balinese classical carvings, this monument also has niches of Bedahulu Royal Hermitage before his death against the army of the Majapahit kingdom

 in 1343 AD.

Yeh Pulu Relief poses one of the many historical classical monuments of Bali originating in ancient Bali (14th century AD) retaining full knowledge of art, which until now is still sustainable and be cared by the members of Subak, as one of the classical organizations that in particular organizes farmers and manage all aspects of rice field cultivation. For tourists who would like to visit this object first should purchase admission ticket of the object, at IDR 6,000 for adult and IDR 3,000 for child

1350

Majapahit

reached the pinnacle of its power under the rule of

Rajasanagara

(r. 1350–89),

better known as

Hayam Wuruk,

and his prime minister,

Gajah Mada,

who held office from about 1331 until his death in 1364.

Under their joint rule, Majapahit seems to have been particularly successful in establishing closer royal rule in the Brantas valley, by means of royal charters on land and other productive resources such as ferries. These charters diverted taxation income from local elites to the royal treasury and enabled the king to pay for a network of roads which made communication within the region easier.

The capital city itself reflected the ruler’s wealth, with high, thick walls of brick, spacious pavilions and abundant flowers

1340:

Patih Gumantar Mempawah

ruled in the kingdom

.

1350

Its greatest ruler was Hayam Wuruk,

whose reign from 1350 to 1389

marked the empire’s peak when it dominated other kingdoms in southern Malay Peninsula, Borneo, Sumatra, Bali, and the Philippines.

 

The Majapahit was the last of the great Hindu empires of the Malay archipelago. It was preceded by the Srivijayan kingdom, based in Palembang on the island of Sumatra.

The founder of the Majapahit Empire, Kertarajasa or Prince (Raden) Wijaya, was the son-in-law of Kertanegara, the last ruler of the Singhasari kingdom, also based in Java.

Tribhuwana ruled

until the death of her mother in 1350 AD.

Then

 her son Hayam Wuruk

ascended the throne. (1)Gajah Mada, an ambitious Majapahit prime minister and regent from 1331 to 1364, extended the empire’s rule to include most of present day Indonesia

 

1360:

Emperor Sultan Aji Kukar III

became King until the year 1420. Even though the king had not embraced Islam, from his title suggests is the emergence of Islamic influence.

1362:

Nan Sarunai Usak Java,

repeated attacks by Marajampahit (Majapahit) against the Kingdom of Nan Sarunai / Royal Kuripan led away to the hill tribe hill tribe Maanyan Meratus and withdrew to the area occupied by the tribe Lawangan.

 

1365:

Nagarakretagama mpu Prapanca composed by mentioning the countries in

Nusa Tanjungnagara

which is under the protection of Majapahit under the duke of Gajah Mada

countries Kapuas, Katingan, Sampit, City of Linga, the City Waringin, Sambas, Lawai, Kadandangan, Landa, Samadang , Tirem, sobbed, Barune, Kalka, Saludung, Solot, Sand, Barito, Sawaku, Tabalong, Cape Kutei and Tanjungpura Malano on the island

KISI INFO INDONESIA ABAD 14 (BERSAMBUNG)

ABAD KE 14

BAGIAN KEDUA

 

OLEH

Dr Iwan Suwandy , MHA

EDISI PRIBADI TERBATAS

KHUSUS UNTUK KOLEKTOR  DAN HISTORIAN SENIOR

Copyright @ 2013

INI ADALAH CUPLIKAN DAN CONTOH BUKU KOLEKSI SEJARAH INDONESIA HASIL PENELITIAN Dr  IWAN , HANYA DITAMPILKAN SEBAGIAN INFO DAN ILUSTRASI TAK LENGKAP.

BUKU YANG LENGKAP TERSEDIA BAGI YANG BERMINAT HUBUNGGI LIWAT KOMENTAR(COMMENT) DI WEB BLOG INI

sORRY FOR THE UNEDITED ARTICLES BELOW,I DID  TO PROTEC T AGAINST THE COPY WITHOUT PERMISSSION

 

Dr IWAN SUWANDY,MHA

PENEMU DAN PRESIDEN PERTAMA

PERHIMPUNAN

KISI

(KOLEKSTOR INFORMASI SEJARAH INDONESIA)

TAHUN 2013-2020

SEJEN KISI

LILI WIDJAJA,MM

DEWAN KEHORMATAN

KETUA

Dr IWAN SUWANDY,MHA

ANGGOTA

ALBERT SUWANDY DJOHAN OETAMA,ST,GEA

ANTON JIMMI SUWANDY ST.MECH.

 

ANNGOTA KEHORMATAN

GRACE SHANTY

ALICE SUWAMDY

ANNABELA PRINCESSA(CESSA(

JOCELIN SUWANDY(CELINE)

ANTONI WILLIAM SUWANDY

ANNGOTA

ARIS SIREGAR

HANS van SCHEIK

 

MASA JABATAN PREDIDEN DAN SEKJEN HANYA SATU KALI SELAMA TUJUH TAHUN, PENGANTINYA AKAN DIPILIH OLEH DEWAN KEHORMATAN

BAGI YANG BERMINAT MENJADI ANGGOTA KISI

MENDAFTAR LIWAT  EMAIL KISI

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dengan syarat

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SEMOGA KISI TETAP JAYA

Driwancybermuseum Homeoffic 

Copyrught @ Dr Iwan suwandy,MHA 2013

Forbidden to copy without written permission by the author

 

1383:

The title of Awang Alak Betatar Aji became

Sultan of Brunei I through the year 1402.

1385:

Dara Juanti, King Sintang to-9

proposed by the duke of Logender from Majapahit.

1387:

Empire State was founded by Ampu Jatmika Dipa from Keling (South India),

but according to Veerbek (1889:10) Keling is Majapahit in the southwest province of Kadiri.

1389

Majapahit’s overseas empire

After the death of Hayam Wuruk in 1389,

Majapahit went into decline. Its influence abroad contracted and it was

Late in the 13th century,

both srivijaya and minangkabau became the target of Javanese expansionism, when

king Kertanegara of Singhasari

 launched what was called

the pamalayu expedition

1394:

Kingdom of Tidung Pimping

centered in the west and the Yellow Land until the year 1557

KISI INFO INDONESIA ABAD 15 (BERSAMBUNG)

ABAD KE 15

 

Indonesia Black Smith scene on carving stone 15th Century

JAVA  15th CENTURY MAP

OLEH

Dr Iwan Suwandy , MHA

EDISI PRIBADI TERBATAS

KHUSUS UNTUK KOLEKTOR  DAN HISTORIAN SENIOR

Copyright @ 2013

INI ADALAH CUPLIKAN DAN CONTOH BUKU KOLEKSI SEJARAH INDONESIA HASIL PENELITIAN Dr  IWAN , HANYA DITAMPILKAN SEBAGIAN INFO DAN ILUSTRASI TAK LENGKAP.

BUKU YANG LENGKAP TERSEDIA BAGI YANG BERMINAT HUBUNGGI LIWAT KOMENTAR(COMMENT) DI WEB BLOG INI

sORRY FOR THE UNEDITED ARTICLES BELOW,I DID  TO PROTEC T AGAINST THE COPY WITHOUT PERMISSSION

 

Dr IWAN SUWANDY,MHA

PENEMU DAN PRESIDEN PERTAMA

PERHIMPUNAN

KISI

(KOLEKSTOR INFORMASI SEJARAH INDONESIA)

TAHUN 2013-2020

SEJEN KISI

LILI WIDJAJA,MM

DEWAN KEHORMATAN

KETUA

Dr IWAN SUWANDY,MHA

ANGGOTA

ALBERT SUWANDY DJOHAN OETAMA,ST,GEA

ANTON JIMMI SUWANDY ST.MECH.

 

ANNGOTA KEHORMATAN

GRACE SHANTY

ALICE SUWAMDY

ANNABELA PRINCESSA(CESSA(

JOCELIN SUWANDY(CELINE)

ANTONI WILLIAM SUWANDY

ANNGOTA

ARIS SIREGAR

HANS van SCHEIK

 

MASA JABATAN PREDIDEN DAN SEKJEN HANYA SATU KALI SELAMA TUJUH TAHUN, PENGANTINYA AKAN DIPILIH OLEH DEWAN KEHORMATAN

BAGI YANG BERMINAT MENJADI ANGGOTA KISI

MENDAFTAR LIWAT  EMAIL KISI

iwansuwandy@gmail.com

dengan syarat

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Copyrught @ Dr Iwan suwandy,MHA 2013

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1400:

Baddit Dipattung, King Berau I

with the central government in Lati River, Powder Mountain, Berau

1400

However, once you know that

 

Parameswara, a Hindu prince  fled to Temasek (Singapore’s)

 

Parameswara killed by the Temasik King, Tamagi,

then, it is highly unlikely that the Malaccan Javanese and Bugis migrants would carry

 the body of Parameswara all the way back to Singapore for burial.

 The ruling Siam’s would have never allowed this to happen.

Some land were acquired by marriage and some kingdom begged to be vassal state protection against bigger enemies.Some were prized rom successful war with the two existing power Siam and Majapahit .

About 1400 ,the Hindu ruler Parameswara of the then magnifisant island Singapore knon in history as Tamasek ran away with handful followers after constant attact on Singapore by raiders from Majapahit From Seletar Ruver Parameswara run to Muar and later futher north and founded the Kingdom of Malacca about 1402 AD.He became a Muslim when merried a Princess  Of Pasai kingdom and Took  the Persian title “Shah” ,calling himself Uskandar Shah.

 

 

Jenis : Arca Tembikar
Nama : CELENGAN BABI MAJAPAHIT
Era : Abad Ke-15, Kerajaan Majapahit
Material : Tembikar
Asal : Jawa Timur

A Terracotta Piggy Bank
JAVA, CIRCA 15TH CENTURY

Lot Description:
A Terracotta Piggy Bank
Java, circa 15th Century
Solidly standing on his four legs, with a rounded body and full belly, with long protruding snout, bulging eyes, bushy eyebrows, decorative patterns on his forehead and cheeks, a thick cord encircling his neck
13¾ in. (34.9 cm.) high

 

1405

Dalam babd ming diceritakan bahwa  Raja Manajakana mulai engadakan hubungan dengan tiongkok pada tahun ketiga Kaisar ming Yung Lo  (1405 masehi) . Waktu itu beliau baru berusia 25 tahun . Pada tgl 14 Bulan sbelas tahun itu,Menteri Sanalyapocen dan rombongan nya yang dikirim oleh Raja Manajakana telah tiba di Tiongkok.

(SK Warga bandung 1958)

1408

Kemudian tgl 20 bulan delapan  tahun ke enam Yung Lo , Raja Manajakana  beserta ratu dengan satu rombongan yang terdiri dari 150 orang lebih diantaranya termasuk putera Raj,adik laki-laki,adik perempuan ,family beserta menteri-menterinya telah tiba di nanking yaitu ibukota Kerajaan Tiongkok.Kedatangan Raja Manajakana dan rombongan disambut yang sangat meriah  dari Kaisar  Ming Ceng cu . Rombongan ini sebelumnya mendarat di Pelabuhan FuChow(Cu-Cao),propinsi fukian ,disambut dengan segala kebesaran atas perintah Kaisar Ming oleh utusan kaisar sendiri.

Setiba di nanking mereka ditempatkan dib alai tamu “ Iui Tung” dengan diadakan pesta dan saling member tanda mata. Oleh Kaisar Ming diberikan berbagai macam tanda mata, termasuk jubah bersulam naga,Tali pinggang Mas dengan bertatahkan Jade,pakaian kerajaan dll

Setelah berada satu bulan di nanking ,yaitu bulan sepuluh.Raja Manajakana jatuh gering.kaisar Ming bersusah hati,tabib-tabib yang cakap dikerahkan untuk merawat siang dan malam disamping raja.

Pada suatu hari kelihatan penyakit Raja Manajakana agak sembuh sedikit,beliau berpesan kepada ratunya :”Apabila aku meninggal ,jenazahku makamkanlah di tiongkok”

Setelah Raja Manajakana mangkat,jenazah dimakamkan dengan upacara kebesaran dan kaisar Ming berkabung dengan tdak bekerja selama tiga hari dan diperintahkannya setiap tahun diadakan sembahyang dua kali. Makam Raja Manajakana pun dirawat sepanjang tahun oleh tiga keluarga yang khusus ditunnjuk oleh kaisar.

Makam Raja Indonesia itu ditemukan dipinggir kota nanking Barat, sebelah barat daya di bukit Batu kleikir(Se Tje Kang) kira-kira 5 km dari pintu gerbang Tjung hon dekat jalan kereta api dari nanking menuju wuhu.Lebar makam 100 meter lebih,menuju kemakam ada sebuah jalan dan didekat pemakaman didapat patung disebelah menyebelah jalan,5 buah bnayaknya patung perwira,patung harimau,patung kambing,patung pegawai sipil dan patung kuda.

Dimuka makam Raja Manajakana didapat batu perinagtan yang berisi pahatan tulisan aksara kandil,kira-kira 100 banyaknya. Sebagian tanda kandil itu telah kabur karena terlalu lama.

Raja manakjakana menurut pelaporan dari Beijing pastilah sama dengan nama Maraja Kala menurut catatan Groenvelt  Kandil  na acapkali  dibunyikan  dengan bunyi ra atau da  dalam bahasa asing.

Menurut pendapat professor  Yamin maka  Manajakana menurut pelaporan Beijing  ialah sama dengan Maraja kala  meurut bacaan Groenvelt didugannya namanya yang lengkap berbunyi Maharaja Kala.

Nama-nama keluarga raja  belumlah didpat bunyinya dalam bahasa Indonesia sebagai slinan dari aksara Kanji yang telah diketahui.

Penting sekali tetang nama tanah yang dkuasai Maharaja Kala,tanah itu berbunyi Beni tau Pu ni,kata itu berasla dari kata Wuni(jawa) muni atau buni atau bonai (minangkabau) yaitu nama smacam pohon ,kata Berunai berasal dari B9er)unai yaitu sama dengan Pu-ni .Yang dimaksud dengan Pu-ni ialah Kalimantan Barat jadi benarlah raja Indonesia dari Kalimantan yang dikuburkan di nanking.

(SK Warga bandung 1958)

 

1409

Record’s Admiral Cheng ho visit Malacca in 1409, indicate that Parameswara was then still ruler of Malacca and there are references that the ruler and the people of Malacca as being already Muslim.

Also having said that, just like the grave of Hang Tuah, Hang Jebat, Hang Kesturi, Hang Lekir, and Hang Lekiu, there was never any names written on their grave (unlike the Acehnese Gravestones).

All that was there, was a large stone. So, perhaps it was “Officially designated” as a tourist site, and a subtle claim of “Validation”, which turned these unknown graves into the graves of warriors.

 

 

Just as the Tourism Malaysia Signage states (at the grave of Hang Tuah) “… This was a large stone, marking a grave, and hence, it must have been an important person. As such, it could have been no other than that of Hang Tuah”.

You see, this is open admission that no one really even knows whose grave this is.

 Also, by admission, “All we found was a large stone”.

Yet, today, this Alleged Hang Tuah Grave is styled like the Touristy “Hang Graves” found in town near Jonker Street. I also find it extremely ironic that Hang Tuah’s grave is situated in Kampong Keling.

 It is only dutiful of me to note now, that it becomes even more ironic that one can find alleged Soldier and Warrior Graves, but not one single Sultan. Yes. Not one single Sultan’s Grave has ever been found

 

During the 14th Century,

at the height of the Majapahit Empire,

 

they controlled the sea lanes throughout the Indonesian archipelago as well as to faraway India and China.

Despite this, our knowledge of the two great empires of the 13th and 14th centuries, Singasari and Majapahit, would be very sparse were it not for two Old Javanese texts dating from the 14th Century.

The Alienation (1501 – 1600)

Timeline (of Mayhem)

(1501 – 1600)

1509 –

Portuguese visit Melaka for the first time.

1511 –

April:

Portuguese Admiral Albuquerque sets sail from Goa to Melaka. August: Albuquerque’s forces take Melaka. Sultan of Melaka escapes to Riau. Portuguese in Melaka destroy a “Javanese” fleet. Portuguese ship sinks with treasure on way back to Goa. December: Albuquerque sends three ships under da Breu from Melaka to explore eastwards.

1512 –

Da Breu expedition travels from Melaka to Madura, Bali, Lombok, Aru and Banda. Two ships are wrecked at Banda. Da Breu returns to Melaka. Francisco Serrão repairs ship and continues to Ambon, Ternate, and Tidore. Serrão offers support to Ternate in a dispute with Tidore – his men build a Portuguese post at Ternate.

 

1513 –

A force from Jepara and Palembang attacks the Portuguese in Melaka,

but is repulsed. March Portuguese send an envoy to King of Pajajaran. Portuguese are allowed to build a fort at Sunda Kelapa (now Jakarta). Portuguese build factories at Ternate and Bacan.

1513

The first Europe

 

Europe is, by convention, one of the world’s seven continents. Comprising the westernmost peninsula of Eurasia, Europe is generally ‘divided’ from Asia to its east by the watershed divides of the Ural and Caucasus Mountains, the Ural River, the Caspian and Black Seas, and the waterways connecting…

an fleet, four Portuguese

Portugal

 

Portugal , officially the Portuguese Republic , is a country located in southwestern Europe on the Iberian Peninsula. Portugal is the westernmost country of Europe, and is bordered by the Atlantic Ocean to the west and south and by Spain to the north and east…

ships from Malacca

 

Malacca

Malacca is the third smallest Malaysian state, after Perlis and Penang. It is located in the southern region of the Malay Peninsula, on the Straits of Malacca. It borders Negeri Sembilan to the north and the state of Johor to the south…

, arrived in 1513 when the Portuguese were looking for a route for spices, especially black pepper

 

Black pepper

 

Black pepper is a flowering vine in the family Piperaceae, cultivated for its fruit, which is usually dried and used as a spice and seasoning. The fruit, known as a peppercorn when dried, is approximately in diameter, dark red when fully mature, and, like all drupes, contains a single seed…

. The Kingdom of Sunda made a peace agreement

 

1515 –

First Portuguese visit Timor.

1520 –

Portuguese traders begin visiting Flores and Solor.

1521

Kingdom Pajajaran

Surawisesa (1521 – 1535)

Ratu Dewata (1535 – 1543)

Ratu Sakti (1543 – 1551)

Raga Mulya (1567 – 1579)


Berakhirnya jaman Pajajaran (1482 – 1579), ditandai dengan diboyongnya PALANGKA SRIMAN SRIWACANA (Tempat duduk tempat penobatan tahta) dari Pakuan ke Surasowan di Banten oleh pasukan Maulana Yusuf. Batu berukuran 200 x 160 x 20 cm itu terpaksa di boyong ke Banten karena tradisi politik waktu itu “mengharuskan” demikian.

Pertama, dengan dirampasnya Palangka tersebut, di Pakuan tidak mungkin lagi dinobatkan raja baru.

Kedua, dengan memiliki Palangka itu, Maulana Yusuf merupakan penerus kekuasaan Pajajaran yang “sah” karena buyut perempuannya adalah puteri Sri Baduga Maharaja.

Palangka Sriman Sriwacana sendiri saat ini bisa ditemukan di depan bekas Keraton Surasowan di Banten. Karena mengkilap, orang Banten menyebutnya WATU GIGILANG. Kata Gigilang berarti mengkilap atau berseri, sama artinya dengan kata Sriman.

Woww…this is really astounding, Majapahitans!But of course, it would really help if there was a candi or prasasti that could verify this chronice, rather than mere story:(

I feel bad that the sundanesse could’t feel the same way the javanesse feel when they see borobudur or prmbanan or ratu boko

Well, I guess I was trying to say that in ancient wars, there is always a story about a princess or queen who refused to succumb to the seduction of rival king and kills herself in order to keep the lineage of her family or people pure… Its like a very important thing to the men that the noble woman is not defiled, better dead than breeding a new line of offsprings for the rival kingdom. Also, kingdom alliances were always sealed with a royal marriage whereby the princess begats offsprings that share the blood of the rival rulers. Women, however beautiful and noble, were commodities in the times of peace building and war. Nowadays, such a role for women is no longer significant. The international entities have replaced the structure for negotiating peace agreements. Where are we gonna make our beautiful myths for future generations?

Anyways, your history thread has caused me to re-read VS Naipaul’s books on his travels thru Indonesia in 1979. He mentioned that Islam when it first arrived through India to Indonesia was indeed Sufist philosophy as it adapted very well to the mysterious Hindu-Buddhist animist traditions found in the lands. I quote a few passages from his book ‘Among the Believers’ Indonesia, chapter 3. It may come as a stinging read to some, but I would like to hear from someone like you who although is a Muslim, is yet far removed from the new Islamicization purification drive, and instead is possessed of your Javanese civilization completely…

“In Java, in the Hindu-Buddhist days, a pesantren was a monastery, supported by the community in return for theh spiritual guuidance and the spiritual protection it provided. It was easy for the Sufi Muslims, when the philosophical systems of the old civilization cracked, to take over such places; and it was easy for such places to continue to be counselling centers for village people. It was open to a man to go at any time to the leader or kiyai of a pesantren and ask for persona ladvice or religious instruction. It was not necessary to be enrolled in any formal course; in this way pesantren instruction could be said to be ‘unstructured’.

In the Dutch time, in the latter part of the nineteenth century, the villages began to chane. Some people became rich, and they wanted to educate their children. It was these people, the newly well-to-do of the villages, who began to turn the pesantren from sufi centers into schools for children. And Islam itself was changing in Java. The sufi side, the mystical side that was closer to the older religions, was becoming less important. The opening of the Suez Canal and the coming of the steamship made Java – until then at the eastern limit of Islam – less remote. In the days of sail it took months to get to Mecca; now the journey could be done in three to four weeks. More people went to Mecca. More people became acquainted with the purer faith: the Prophet, the messener of God, and his strict injunctions.

In the last decade of the nineteeth century the pesantrens began to be turned into schools. The Jombang pesantren school which we had visited, had been established in 1896. But they remained religious places. They remained places where the villagers supported and to which they could go for advice. Every thirty-five days the leaders of the pesantrens in an area met to discuss whatever issues had arisen….. [cut]. Why did the leaders meet every thirty five days? That was a relic of Hindu-Buddhist times. The week then had five days, and the leaders of the monasteries met every seven weeks.

[cut]

Here and there in the yard, in the very dim light, boys were pretending to study. It was pretense because the light was so dim. The boys were looking : a book on islamic law, an Arabic Grammar, the Story of Islam, How to Pray. The last book had eight stage-by-stage drawings of the postures of Islamic prayer; and it perhaps wasn’t really necessary. since the boys prayed five times a day. It was late in the evening; and the pesantren day began early.

The sufi center turned school: the discipline of the monks and dervishes applied to the young: it wasn’t traditional, and it wasn’t education. It was a breaking away from the Indonesian past; it was Islamization; it was stupefaction, greater than any that could have come with a western style curriculum. And yet it was attractive to the people concerned because, twisted up with it, was the old monkish celebration of the idea of poverty: an idea which, applied to a schhool in Java in 1979, came out as little more than the poor teaching the poor to be poor.”

 

 

1522 –

February Portuguese expedition under De Brito arrives on Banda. May De Brito expedition arrive at Ternate, builds a Portuguese fort. Banten, still Hindu, asks for Portuguese help against Muslim Demak. Portuguese build fort at Hitu on Ambon.

In 1522,

the Portuguese signed with Pajajaran a treaty.

The relationship between the Kingdom

Monarchy

A monarchy is a form of government in which the head of state reigns by some kind of perceived divine sanction. It is usually hereditary and there is usually only one monarch, though there are significant exceptions to these. The monarch often bears the title king or queen…

of Sunda and Portugal intensified when another Portuguese named Enrique Leme visited Sunda in 1522 with the intention of giving a present. He was well-received and as a result, the Portuguese gained rights to build a warehouse and expand their fort in Sunda Kelapa (the name of the location at the time). The Sundanese regarded this as a consolidation of their position against the raging Muslim

 

 

1520:

Magalhaens visiting Borneo. [10] Prince of Indian descent founded the Empire State Daha Sultanate Banjarmasin Banjar and became the first king who holds the Sultan. [11]

 

1522

1522

Relationship Sunda Kingdom with the European

Sunda kingdom had long established trade relations with European nations such as British, French and Portuguese.

Kingdom of Sunda even had a political relationship with the Portuguese.

In the year 1522,

the Kingdom of Sunda sign Sunda-Portuguese Treaty

that allowed the Portuguese built forts and warehouses in the port of Sunda Kelapa. In return, the Portuguese are required to give military aid to the Kingdom of Sunda in the face of attacks from Demak and Cirebon (which broke away from the Kingdom of Sunda).

 

 

Luso Sundanese padrão

The Luso Sundanese padrão is a stone pillar commemorating the Sunda–Portuguese treaty, better known as the Luso-Sundanese Treaty of Sunda Kalapa.-History:…

with Portugal by allowing the Portuguese to build a port in 1522 in order to defend against the rising power of the Sultanate of Demak

Sultanate of Demak

 

The Sultanate of Demak was Javanese Muslim state located on Java’s north coast in Indonesia, at the site of the present day city of Demak.

A port fief to the Majapahit kingdom thought to have been founded in the last quarter of the 15th century, it was influenced by Islam brought by Arab and…

1526

The Portuguese, however, pursued him, destroying his new capital in 1526 and driving him to seek refuge in Kampar in Sumatra.

 

1524:

Abdul Kahar VI became Sultan of Brunei until the year 1530.

 

 

1526:

On September 24 Suriansyah,

I embraced Islam Sultan Banjar is celebrated as the Day Banjarmasin City. The newly established Kingdom of escape from the Empire State for the support of the Sultanate of Demak Daha. [11]

 

1526 –

Portuguese build first fort on Timor.

 

1527 – Expeditions from Spain and Mexico try to drive the Portuguese from Maluku.

1529 – The Kings of Spain and Portugal agree that Maluku should belong to Portugal, and the Philippines should belong to Spain.

1527

According Jiyu and Petak inscription,

Ranawijaya

claimed that he already defeat Kertabhumi [21] and move capital to Daha.

This event lead the war between

Sultanate of Demak and Daha,

since Demak ruler was the descendants of Kertabhumi.

The battle was won by Demak in 1527.[22]

A large number of courtiers, artisans, priests, and members of the royalty moved east to the island of Bali.

The refugees probably flee to avoid Demak retribution for their support for Ranawijaya against Kertabhumi.

With the fall of Daha crushed by Demak in 1527,

1530 –

Gowa begins expanding from Makassar.

1530:

The relationship of friendship and Brunei Portuguese [12]

1530

Sultan Melaka’s  son eventually re-established

a kingdom in Johor

in about 1530.


 1533:

Saiful Rizal

became the Sultan of Brunei VII until the year 1581.
 1535

QueNe  Dewata Of Pajajaran kingdom

(1535 – 1543)

1536 –

Major Portuguese attack on Johore. Antonio da Galvão becomes governor of Portuguese post at Ternate; founds Portuguese post at Ambon. Portuguese take Sultan Tabariji of Ternate to Goa due to suspicions of anti-Portuguese activity, replace him with his brother.

1537 –

Acehnese attack on Melaka fails. Salahuddin of Aceh is replaced by Alaudin Riayat Syah I.

1538:

Kingdom of Tanjungpura led by Panembahan Kelang (1538-1550)

 

1540

– Portuguese in contact with Gowa.

1543

Queen  Sakti  Of Pajajaran(1543 – 1551)

 

1546 –

St. Francis Xavier travels to Morotai, Ambon, and Ternate.

1545:

Aji King of Crown Majesty Nature Kukar VI

became King until the year 1610, the first ruler who embraced Islam Kutai.

 

1546:

King Demak III Sultan Trenggana (Ka Tung lo)

attacked the eastern island of Java. [13]

Effect of dominion to Borneo. He received tributes from Sutan Banjarmasin.

 

 

 

1547 –

Aceh attacks Melaka.

1550 –

Portuguese begin building forts on Flores.

1550:

Sultan Rahmatullah

became Banjar II until the year 1570.

After the collapse of Demak, New York no longer send a tribute to the government in Java

1551 –

Johore attacks Portuguese Melaka with help from Jepara. Force from Ternate takes control of Sultanate of Jailolo on Halmahera with Portuguese help.

1552 –

Aceh sends embassy to the Ottoman sultan in Istanbul.

1557:

Degree Rasyd Amiril Datoe Radja Laoet Tidung

ruled the kingdom until the year 1571 located in the Tarakan Pamusian East region.

 

1558 –

Leiliato leads a force from Ternate to attack the Portuguese at Hitu. Portuguese build a fortress on Bacan.

1559 –

Portuguese missionaries land at Timor.

1560 –

Portuguese found mission and trading post at Panarukan, in easternmost Java. Spanish establish a presence at Manado.

1561 –

Portuguese Dominican mission founded on Solor.

1564 –

Smallpox epidemic at Ambon.

1566 –

Portuguese Dominican mission on Solor builds a stone fortress.

1567

Aji Mas Indra

became the ruler Paser regent until 1607.

 

King Raga Mulya Of Pajajaran

(1567 – 1579)

1568 –

Unsuccessful attack by Aceh on Portuguese Melaka.

1569 –

Portuguese build wooden fortress on Ambon island.

1570 –

Aceh attacks Johore again, but fails.

Sultan Khairun of Ternate

signs a treaty of friendship with the Portuguese,

but is found poisoned the next day. Portuguese agents are suspected. They had thrown Sultan Khairun in prison and tried to poison him when he would not yield lands to them. Babullah becomes Sultan (until 1583), and vows to drive the Portuguese out of their fortress. Maulana Yusup becomes Sultan of Banten.

1570:

Sultan Banjar Hidayatullah I to III to the year 1595.

In his administration, Mataram attack Banjarmasin and charming Crown Prince Ratu Bagus in Tuban.

1570

The Great  Mataram Kingdom

The realm had been founded sometime in the 1570s by a young Javanese noble called

 

Senopati,

 

Great King: Sultan Agung

but it was his grandson, Sultan Agung, who raised it to glory.

In the first half of the 17th century Agung pushed the boundaries of the state to the very fringes of the Javanese universe, coming up short only against Banten, Dutch Batavia and Hindu Blambangan.

He built his capital at Karta on the power-charged axis between Merapi and the sea, and formalised the Javanese-Muslim duality that is the watchword of the island’s courts even today.

 

1571:

Amiril Pengiran Tidung Dipati I

served the King until the year 1613.
 1581:

Shah became Sultan of Brunei Brunei VIII until the year 1582.

 

1574 –

Jepara led another unsuccessful attack on Melaka.

1575 –

Sultan Babullah expels the Portuguese from Ternate.

The Portuguese in Ternate were under siege in their fortress for five years, and never received help from Melaka or Goa in India. Portuguese build a fort on Tidore instead.

1576 –

Portuguese build fort at the present site of the city of Ambon.

1579 –

November:

Sir Francis Drake of England, after raiding Spanish ships and ports in America, arrives at Ternate. Sultan Babullah, who also hated the Spanish, pledges friendship to England.

1579

BANDUNG

 

This article is actually from “A Sobana Hardjasaputra”, but bludgeons his fault that the share again, good for improving the earth we love this parahyangan. most young people today have forgotten the history of Bandung that used in the proud. so I share again here. cekidot …

 

Regarding the origin of the name “Bandung”, put forward various opinions. Some say that the word “Bandung” in Sundanese, synonymous with the word “appeal” in Indonesian, means side by side.

Ngabanding (Sunda) means contiguous or adjacent.

This is among others expressed in Indonesian dictionary published by Balai Besar Reader (1994) and Sundanese-Indonesian dictionary published by Pustaka Setia (1996), that word means in pairs and mean bandung also side by side.

 

Bandung Lake in old map

Another opinion says that the word

“bandung” means big or large.

The word comes from the word milk. In Sundanese,

ngabandeng means vast pool of water

and looked Timbanganten with Tegalluar capital. The kingdom is under the domination of the Kingdom of Sunda-Pajajaran.

 

Since the mid-15th century,

the Kingdom Timbanganten hereditarily ruled by

King Pandaan Measure,

Dipati the Great, and Dipati Ukur.

In the reign of Dipati Ukur, Tatar Ukur is an area which is quite extensive, covering most areas of West Java, consists of nine regional called “Measure Sasanga”.

After the Kingdom of Sunda-Pajajaran collapse (1579/1580)

due to Forces movement of offerings in an effort to spread Islam in West Java,

 

Tatar Ukur become the Kingdom’s territory Sumedanglarang,

successors Pajajaran Kingdom. Sumedanglarang Kingdom was founded and ruled

 

the first time by King Geusan Ulun on

(1580-1608)

, with its capital in Kutamaya, a place which is located west of Sumedang now. The kingdom’s territory covers an area then called Priangan, except Galuh area (now called Ciamis).

1580 –

Maulana Muhammad becomes Sultan of Banten.

Portugal falls under Spanish crown; Portuguese colonial enterprises are disregarded. Drake visits Sulawesi and Java, on the way back to England. Ternate takes control of Butung.

1582:

Muhammad Hasan

became the Sultan of Brunei IX until year 1598

1584

MUSLIM DI CELEBES

Muslim di Celebes paranh terhapus di masa Pemerintahan Laicai’ matinroE Ri Adddenenna, Arung Mankau’ Bone/Benua Atlantis tahun1584-1595.

SOURCE

Muhammad Yusuf Tonggi

 

 

1585 –

Sultan of Aceh sends a letter to Elizabeth I of England. Portuguese ship sent to build a fort and mission on Bali is wrecked just offshore.

1587 –

Portuguese in Melaka attack Johore. Portuguese sign a truce with the Sultan of Aceh. Sir Thomas Cavendish of England visits Java.

 

1591 –

Sir James Lancaster of England reaches Aceh and Penang, but his mission is a failure. Ternate attacks Portuguese in Ambon.

1593 –

Ternate lays siege on the Portuguese in Ambon again.

1512

In 1512,

at the arrival of the Portuguese  two main kingdoms controlled  the Moluccas: they were

the sultanat of Ternate and the reign of Tidore,

the first one controlled beyond the island of Ternate also half of the island of Moti, the northern side of the island of Halmahera called by the Portuguese Moro, the island of Ambon, the east part of Ceram and the northeast area of Sulawesi.

The reign of Tidore,

controlled beyond the island of Tidore the other half of the island of Moti, the island of Makian, the great part of the island of Halmahera and the western side of New Guinea. The control on these islands was exercised directly or through vassallage.

Two others smaller reigns also existed: that of

Bacan and that of Jailolo.

The reign of Bacan,

whose main village was on the island of Kasiruta, extended its infuence on the archipelago of Bacan and on the northern side of Ceram; the reign of Bacan was a great producer of sago, basic food of the populations of the islands, but  it was scarcely populated;

 

 

the reign of Jailolo

instead had been in the past the more important of the region but in 1500s. it was in decline and it controlled only the  north-western side of Halmahera, this reign will be practically

annexed by Ternate and the Portuguese in 1551.

The sultan of Ternate succeeded to make alliance with the Portuguese and in 1522 asked and obtained the construction of a Portuguese fortress in its island. The first stone of the fortress was placed for the festivity of Saint John he Baptiste, on 24 June 1522, and for this the fort was called “Săo Joăo Baptista de Ternate”. The alliance with the Portuguese put out of balance more in favor of Ternate the power relationships with Tidore, on the contrary the king of Tidore at the arrival of the ships of the Magellan expedition ready demanded the help of the Spaniards.

 

 

 

, between these two expedition the Spaniards sent other fleets, those of Loaisa (1527)

and Saavedra (1528)

beyond to the unlucky expedition of Grijalva (1538).

 

As  is well known,  starting from the Magellan expedition,

the Spaniards tried more and more times to get the controll of the spice islands to the prejudice of the Portuguese, with which they often had severe divergences.

The Spaniards, established alliances with the sultans of Tidore and Jailolo and Spanish troops were present in the islands during the years 1527-1534 and 1544-1545.

 

The lack of discover of the return route through the Pacific prevented they of being able to compete with the Portuguese naval power.

In 1529,

in order to define the contentious, an agreement between Spain and Portugal, the treaty of Saragozza, was reached, with this treaty the king of Spain at least nominally abandoned every pretension on the islands in exchange for a sum of money. The first  period of interest of the Spaniards in the Moluccas, was characterized by the fights against the Portuguese for the control of the islands, it began with

 

 

the arrival of the Magellan expedition in 1521 and ended in 1545 with the surrender to the Portuguese of the men of the army of Villalobos

, between these two expedition the Spaniards sent other fleets, those of Loaisa (1527) and Saavedra (1528) beyond to the unlucky expedition of Grijalva (1538).

The expedition of Villalobos was prepared after the treaty of Saragozza and for this reason it was direct to not better specified islands of the spices not still occupied by  Portugal. The center of all this activity of the Spaniards remained for the whole period the island of Tidore.

This first period of interest for the Spaniards in the Moluccas, that regards the years 1521-1606,

can be subdivided in two distinct parts:

the first part

was that one, to which we have already pointed out, of the fights against the Portuguese for the control of the islands, it began with

the arrival of the shipment of Magellano in 1521 and finished in 1545 with the surrender to the Portuguese of the men of Villalobos.

1595

– April 2: Dutch expedition under De Houtman leaves for Indies. Portuguese build fort at Ende, Flores.

1596 – June 5: De Houtman expedition reaches Sumatra. June 23: De Houtman expedition reaches Banten. The initial reception is friendly, but after some bad behaviour by the Dutch, the Sultan of Banten, along with the Portuguese stationed in Banten, shell the Dutch ships. The De Houtman expedition continues along north coast of Java. A ship is lost to pirates. More bad behaviour leads to misunderstandings and violence on Madura. A prince of Madura is killed, several Dutch sailors are arrested and taken prisoner, De Houtman has to ransom them for release. Abul Mufakir becomes Sultan of Banten.

1597 – Some members of De Houtman expedition settle on Bali and refuse to leave. A Portuguese fleet under Lourenzo de Brito decides, contrary to instructions, to seek retribution from the Sultan of Banten for doing business with Dutch traders. The fleet is defeated by Banten and forced to retreat. Remnants of the De Houtman expedition (89 of an original 248 sailors) return to Holland with spices.

1598 – 22 Dutch ships in five expeditions set out for the east. The Netherlands States-General suggests that competing companies should merge. De Houtman’s second expedition includes John Davis, an English spy. Van Noort sets off to sail around the southern tip of America to the Indies.

1599 – Dutch expedition under Van Neck reaches Maluku, begins successful trading on Banda, Ambon and Ternate. June: De Houtman is killed in conflict with Sultan of Aceh. Dutch churches begin calls for missionary work in the Indies.

1600 – Van Noort expedition attacks Spanish at Guam. Portuguese establish trading post at Jepara. September: Dutch Admiral Van den Haghen makes an alliance with the Hitu against the Portuguese in Ambon. December 31: Elizabeth I of England charters East India Company.

 

The scents of Eden had caught the attention of the colonialists, which also attracted them to the Ternate and Tidore and three smaller islands adjacent to the sprawling island of Halmahera in the Northern Moluccas.

 

Maluku – Leaders of Banda met with Dutch traders in 1599

Spices were prized for their flavour and some were also believed to cure everything from the plague to venereal disease, which made spices literally worth their weight in gold.

The second part

of this first period, was instead that of the union between the crowns of Spain and Portugal, during this time

the Spanish expeditions departed from Manila in the Philippines and were organized with the aim to help the Portuguese troops against the Ternateans enemies,

that were rebelled to the Portuguese and that  had expelled them from the island of Ternate. The main objective of these expeditions was the “reconquista” of the Portuguese fortress of Ternate. None of the six successive Spanish attempt  reached the prefixed objective.

These attempts began in 1582 with the expedition of Francisco Dueńas,

this first expedition had  merely informative character to know more on the military situation of the islands, Francisco Dueńas remained in the Moluccas for approximately two months between March and April 1582. The successive expedition was that   commanded by D. Juan Ronquillo it was done between 1582 and 1583, the Spaniards collaborated with the Portuguese helping them in some punitive expeditions.

In 1584

it was the time of Pedro Sarmiento and then in 1585 of Juan de Morón also these two expeditions did not have the hoped result, this time the fortress of Ternate was attacked, but without result. A larger and better assembled army left Manila direct to the Moluccas in 1593 under the command of the governor of the Philippines Gómez Pérez Dasmarińas, but a rebellion and the murder of the same governor before reaching the Moluccas carried to the cancellation of all the operation.

 

The last Spanish expedition

of this period was that sent from Manila in aid of the fleet of Portuguese admiral André Furtado de Mendonça, the Spanish succour was commanded by Juan Juárez Gallinato, and

left  Manila to the end of 1602,

a combined Spanish-Portuguese attack against the fortress of Ternate was with no success. Was successful instead the attack that the Dutch did to the fortress of Tidore in 1605.

Tidore was conquered on 19  May 1605,

but not having a sufficient number of men in order to garrison the conquered fort, the Dutch commander the vice-admiral Cornelis Bastiaensz was limited to leave some men in a small trading farm.

The Spanish answer, this time, was not late to arrive, and the expedition of 1606

lead by the governor of the Philippines Pedro de Acuńa reestablished the Iberian control on the Moluccas. After his fast Victoria, Acuńa decided,  to deport to Manila the sultan of Ternate, Said Barakat, with the Prince, its son, and all his dignitaries, in total about thirty persons.

It was therefore from the year 1606 for 57 years, until the 1663 (with one small appendix in the island of Siau where a very small Spanish garrison remained from 1671 to 1677),

the Spanish occupied some spice islands. The period was characterized by a continuous and often hard fights against the Dutch that were nearly always masters of the seas and in condition of superiority for armament, number of soldiers and ships. For most part of the period the Spaniards had a faithful allied in the sultan of Tidore, while the Dutch had the same in that of Ternate.

1522

In 1522,

less than half a century after Islam arrived at Ternate, the Portuguese set up a fort on the island.

 

 

Thus, for the time they became allies of Ternate (a Muslim). In subsequent years several magnifying Ternate successfully baptized, but the royal dynasty and the mass of the people stick to the religion of Islam, which they profess since 1473. Christian community in Ternate remains “fortress church”. But in some other area Christian congregations born natives. Let us realize that these churches is the result of the Moluccan own initiative. In Halmahera, population of the village on the east coast of the island requested that the Portuguese in Ternate protect them from enemies and accept the religion of their protectors (1534). They were given rudimentary religious instruction, was baptized and given a new name, the name of the Portuguese. Thus, the pattern of conversion to Christianity-like conversion to Islam.

 

In the long term, Christian congregations in Halmahera can not stand, because it began in 1570 a war raged between Ternate and the Portuguese, who had killed the Sultan of Ternate, Hairun. The killing led to a long partnership turned into enmity, and political reasons described above is no longer valid. Church of the fort of Ternate were wiped out with fort, and in Halmahera was the Christian religion can not survive. However, while it successfully planted the seeds of Christians in Ambon. Around the year 1510 brought Islam to Hitu of Java. In 1538, the Sultan of Ternate (Islam) with the help of allies of the Portuguese (Christian), attacking people Hitu (a Muslim), who is assisted by a fleet of Java. People Hitu defeated. Then a number of villages around the Bay of Ambon, which has not converted to Islam, calling for the Portuguese. They also would receive their religious friends. In later Christianity spread to other villages in Ambon and Lease. Just as Christians in Halmahera, Ambon who can not live peacefully. They must constantly resist the attacks of Ternate and Hitu, and they should help in his battle against Ternate Tidore. However, in contrast to Halmahera, Ambon and Christianity can survive in the future is also widespread.

 

Christianity also spread to North Sulawesi and Sangihe. In 1563 the King of Manado and the number of people baptized. Siau king happened to be visiting there and participate baptized; population Siau island itself followed some years later. But since the Portuguese increasingly pressured by the Ternate, this seed can not be maintained. New in the 17th century, when the Spaniards from the Philippines to expand their influence into the region, successfully established congregations rather steady.

 

Christianity also spread over a region that lies outside the influence of the Sultan of Ternate, which is in East Nusa Tenggara. This area is important for Portuguese traders, since they produce sandalwood, which is sold in India and China.

Muslim

 

A Muslim is an adherent of Islam, a monotheistic, Abrahamic religion based on the Quran, which Muslims consider the verbatim word of God as revealed to prophet Muhammad. “Muslim” is the Arabic term for “one who submits to God”….

troops from the rising power of the Sultanate of Demak in Central Java.

Islamic Kingdom
 History of Nusantara in the era of the Islamic empire

Islam as a government presence in Indonesia around the 12th century, but in fact Islam has already arrived in Indonesia in the 7th century AD. It was already a busy shipping lane and become international through the Malacca Strait that connects the Tang Dynasty in China, the Srivijaya in Southeast Asia and the Umayyads in West Asia since the 7th century. [4]

According to Chinese sources by the end of the third quarter of 7th century, became the leader of an Arab merchant Muslim Arab settlements on the coast of Sumatra. Islam also gives effect to the existing political institutions. This is apparent in the year 100 H (718 AD) King of Srivijaya Jambi named Srindravarman send a letter to the Caliph Umar bin Abdul Aziz of the Umayyad Caliphate request sent preachers who could explain Islam to him. The letter reads: “From the King in the King who is the descendant of a thousand kings, whose wife was also grandson of a thousand kings, who in the animal cages are a thousand elephants, whose territory there are two rivers that irrigate the tree aloes, spices fragrance, nutmeg and lime lines that fragrant smell to reach out to a distance of 12 miles, to the Arab King who does not associate other gods with Allah. I have sent you a gift, which is actually a gift that is not so much, but just a sign of friendship. I want you to send me someone who can teach Islam to me and explain to me about its laws. “Two years later, the year 720 AD, King Srindravarman, which was originally Hindu, converted to Islam. Sriwijaya Jambi also known as the ‘Sribuza Islam’. Unfortunately, in 730 AD captured by Jambi Sriwijaya Sriwijaya Palembang who still adhered to Buddhism. [5]

Islam continues to mengokoh become a political institution who carry Islam. For example, an Islamic sultanate called the Sultanate of Peureulak established on 1 Muharram 225 H or 12 November 839 AD Another example is the kingdom of Ternate. Islam arrived in this kingdom in the Maluku islands in 1440. Its king, a Muslim named Bayanullah.

Islamic Sultanate then semikin spread his teachings to the people and through assimilation, replaced Hinduism as the main trust at the end of the 16th century in Java and Sumatra. Only Bali that still retain the majority Hindus. On the islands in the east, Churchman-known Christian and Muslim clergy has been active in the 16th century and 17, and currently there are a large majority of both religions on these islands.

The spread of Islam through trade relations outside the archipelago; this case, because the spreading propaganda or mubaligh an emissary of the Islamic government that came from outside Indonesia, then to feed themselves and their families, the mubaligh this work through how to trade, the spread even this mubaligh Islam to the traders from the natives, until the merchants are embracing Islam and also transmit to other people, because most traders and experts was the first kingdom to adopt the new religion. Important Islamic Kingdom including: Royal Ocean Pasai, Sultanate of Banten, which establish diplomatic relations with European countries, the Kingdom of Mataram, and the Sultanate of Ternate in the Moluccas and the Sultanate Tidore

 

In 1527,

Muslim

 

A Muslim is an adherent of Islam, a monotheistic, Abrahamic religion based on the Quran, which Muslims consider the verbatim word of God as revealed to prophet Muhammad. “Muslim” is the Arabic term for “one who submits to God”….

troops coming from Cirebon

Cirebon

 

Cirebon is a port city on the north coast of the Indonesian island of Java. It is located in the province of West Java near the provincial border with Central Java, approximately 297 km east of Jakarta, at .The seat of a former Sultanate, the city’s West and Central Java border location have…

and Demak

Demak

Demak is on the north coast of Central Java province, on the island of Java, Indonesia.* Demak, Indonesia – the modern-day large town.* Demak Sultanate – the sixteenth century sultanate.* Demak Regency – the modern-day regency around the town….

attacked the Kingdom of Sunda under the leadership of Fatahillah. The king was expecting the Portuguese to come and help them hold Fatahillah’s army because of an agreement that had been in place between Sunda and the Portuguese. However, Fatahillah’s army succeeded in conquering the city on June 22, 1557, and Fatahillah changed the name of “Sunda Kelapa” to “Jayakarta” (जयकर्; “Great Deed” or “Complete Victory” in Sanskrit

Sanskrit

 

Sanskrit , is a historical Indo-Aryan language and the primary liturgical language of Hinduism, Jainism and Buddhism….

 

 

Southern Sulawesi, ca 1500

Minor states of northern Sulawesi, 16th century

From about 1530,

the formerly small south Sulawesi state of Gowa began to grow in power, and its port, Makasar, became increasingly important as a centre of trade in the western archipelago. Gowa used military force to bring much of South Sulawesi under its domination, though the more distant and powerful states such as Wajo’ had the standing of slightly subordinate allies, rather than true vassals; only the Bugis state of Bone on the east coast successfully resisted Gowa’s campaigns. The port of Makasar became still more important in the early 17th century. Its ruler converted to Islam in 1605, making the port more attractive to Muslim traders, and it also became a centre for traders, both European and indigenous, excluded from Maluku by the monopoly practices of the VOC. Conversion to Islam led Gowa into a new bout of conquests in the region, including Wajo’ in 1610 and finally Bone in 1611. Further campaigns in the following decades took Gowa’s influence to Sumbawa, the east coast of Borneo and even the Kai and Aru Islands, though – except in Sumbawa and Butung – Makasar never exercised significant authority and in many areas, such as the northern parts of Sulawesi, the Makasar claim was a fiction supported only by the absence of significant local powers to question it.

 

 

 

Triumph of the Archipelago Portuguese Period
Period 1511-1526,

for 15 years, the archipelago became an important maritime port for the Kingdom of Portugal, which regularly become a maritime route to the island of Sumatra, Java, Banda, and Maluku.

In 1511

The Portuguese defeated the kingdom of Malacca.

In the Portuguese

1511

Popular Resistance  Moluccas against Portuguese
The Portuguese first landed in Maluku in 1511.

The next Portuguese arrival in 1513. However, Tertnate feel aggrieved by the Portuguese because of their greed to obtain monopoly profits through the efforts of the spice trade.

 

in 1512

to establish communication with the [[Kingdom of Sunda]] to sign a trade agreement,

In the year 1512

also Afonso de Albuquerque send Albreu Antonio and Francisco Serrão to lead the fleet to find a way to place of origin of spices in the Moluccas. Along the way, they stopped at Madura, Bali and Lombok. By using the skipper-skipper of Java, the fleet arrived in the Banda Islands, continue heading North until arriving at Ternate.

Portuguese presence in the waters and islands of Indonesia that has left traces of history that to this day is still maintained by local communities in the archipelago, particularly Flores, Solor and Maluku, Jakarta Kampong monument located in the eastern part of Jakarta, between Kali Cakung, Cilincing beach and soil Marunda.

Europeans first discovered the Moluccas is Portuguese, in the year 1512. At that time, two Portuguese fleet, each under the leadership of Anthony d’Abreu and Francisco Serau, landed in Banda Islands and Turtle Island. Once they make friends with residents and local kings – such as with Kingdom of Ternate on the island of Ternate, the Portuguese were given permission to establish a stronghold in Pikaoli, nor may the State Hitu old, and Mamala Ambon.Namun Island spice trade relations did not last long , because the Portuguese introduced a system of monopoly and also to spread Christianity.
One of his famous missionary Francis Xavier. Arriving in Ambon 14 February 1546, then traveled to Ternate, arrived in 1547, and tirelessly visiting the islands in the Maluku Islands to make the spread of religion.
Portuguese Friendship and Ternate ended in 1570. Warfare with the Sultan Babullah for 5 years (1570-1575), allowed the Portuguese had to leave from and expelled into Tidore Ternate and Ambon.

 

1522

especially pepper. Trade agreement is then manifested on August 21, 1522

in the form of contract documents created duplicate, one copy to the king of Sunda and one for the king of Portugal. On the same day built a monument called the [[Inscription Sunda-Portuguese Treaty]] in a place that is now the corner of Clove Road and East First Street Kali Besar, West Jakarta. With this agreement, the Portuguese allowed to build a warehouse or a fortress in the [[Sunda Kelapa]].

Popular Resistance against Portuguese
The arrival of the Portuguese to the Malay Peninsula and the Maluku Islands is an order from his country to trade.

Popular Resistance Malacca to the Portuguese
In 1511, the Portuguese fleet led by Albuquerque to attack the kingdom of Malacca. To attack the colonial Portuguese in Malacca which occurred in 1513 have failed because the power of Portuguese and more powerful weapons.

In 1527,

the fleet Demak under the leadership of Falatehan can master Banten, Suda Kelapa, and Cirebon.

Portuguese fleet to be destroyed by Falatehan and he later renamed Sunda Kelapa to Jayakarta (Jakarta)

 

In 1527,

the fleet Demak under the leadership of Falatehan can master Banten, Suda Kelapa, and Cirebon.

Portuguese fleet to be destroyed by Falatehan and he later renamed Sunda Kelapa to Jayakarta (Jakarta)

. 1553

 

Naer dat wij bij d’Ed=e. Hr. gouverneur en d’E. H=ren raden van India naer Taijoan waren gedestineert, soo sijn op den 18en Junij 1553 met bovengenoemde Iacht vande rheede van Batavia ‘tzeijl gegaen, op hebbende d’E. Hr. Cornelis Caesar om’t gouvernement van Taijoan, Formosa , met den aencleven van dien te becleden, tot vervangh van d’E

 

 

 

1554

Resistance Acehnese against the Portuguese
Beginning in 1554 until the year 1555,

the Portuguese efforts failed because the Portuguese received stiff resistance from the people of Aceh. At the time of Sultan Iskandar Muda in power, the Kingdom of Aceh was attacked the Portuguese in Malacca in 1629.

In 1533, the Sultan of Ternate appeal to all the people of Maluku to expel the Portuguese in the Moluccas.

1556

In 1556

five thousand people are baptized on the island of Timor.

 

Thus was born the Christian congregations in Flores and on several other islands. Dominicans here are active. They established a kind of religious state, with the center on the island of Solor.

 

Fort in Solor 1556

was they who built it. In this area also Christian groups involved in wars and are often attacked by outside forces. But they survived and grew into a kind of enclave of Portuguese in Southeast Asia.

 

Thus, the spread of Christianity in the 16th century was the beginning of the history of religion in Indonesia. We mention a few characteristics

. (1) Christianity is not imposed on people of Indonesia, but accepted by them based on political considerations, economic, ethnological, military.

(2) The spread of Christianity is not a purely religious phenomenon, but intertwined with other factors.

(3) The emphasis of the Christian congregation located in Eastern Indonesia.

(4) For adherents, Christianity is not a foreign element, but one’s own. Indigenous religion and culture as well as a new religion that blends into a new identity.

(5) Christians are willing to treat * hold * it, and defend their new identities against all enemies. Age was also the * right * to witness the faith who are willing to die for his faith

 

 

1570

Discounting francis drake’s brief passage through the sunda strait in the late 1570s,

 

 

In 1570,

the people of Ternate, which was led by Sultan Hairun to re-take the fight against the Portuguese, but can be tricked by the Portuguese and eventually murdered in the Fort Duurstede. Furthermore, led by Sultan Baabullah in the year 1574. Portuguese expelled who then lived on the island of Timor.

Spanish Colonization === ===
{{Main | History of Nusantara Zaman_Spanyol}}

[[Fernando Magelhans]] (sometimes also written Ferdinand) Magelan. Because of this character, who led the first fleet to circumnavigate the world and prove that the earth is round, when it was known by the [[Europe]] flat earth. Commencement [[Colonization]] for centuries by the [[Spain]] along with other European nations, especially the [[Portuguese ]],[[ England]] and [[Netherlands]].

From [[Spain]] to [[Pacific Ocean]] that the Portuguese fleet sailed the Pacific Ocean, past the [[Cape of Good Hope Africa]], to [[Strait of Malacca]]. From here proceed to the Moluccas exploration to find spices, gold equivalent commodity at the time.

“In the 16th century

when the adventure begins usually sailors Catholic country was blessed by the priest and the king before sailing through the ocean.

On September 20, 1519,

San Antonio, Concepción, Victoria, and Santiago, the biggest to the smallest-follow the mother ship Magellan, Trinidad, the second largest ship, as they set sail for South America. On 13 December, they reached Brazil, and Pao de Açúcar staring, or Sugarloaf Mountain, which is impressive, they entered the bay of Rio de Janeiro is wonderful for repairs and provisions.

Then they went south into what is now Argentina, always searching for el paso, the elusive path to the other oceans. Meanwhile, the days get colder and icebergs appear.

 

 

Finally, on March 31, 1520,

Magellan decided to spend the winter in a cold harbor of San Julián.

Sailing has now take six times longer than Columbus’ voyage across the Atlantic Ocean for the first time, and have not seen any of the strait! Their morale began as cold weather in San Julián, and the men, including several captains and officers, get frustrated and want to go home. It’s no surprise when mutiny erupts. However, thanks to a quick and decisive action on the part of Magellan, it was foiled and the two leaders are killed.

The presence of foreign vessels in the harbor must have attracted a strong local-and large-bodied. Feeling like a dwarf compared to these giants, the visitors Patagonia call that land from a Spanish word meaning “big feet”-to this day. They also observe ‘sea wolves of the calf, as well as black and white geese that swim underwater, eat fish, and has a beak like a crow’. Of course, none other than not it seals and penguins!

Polar latitudes are prone to violent storms suddenly, and before winter is over, the fleet was experiencing his first victim of small-Santiago.

However, fortunately the crew can be rescued from the sinking ship that. After that, the four surviving ship, like a little winged moths that hit in the middle of the frozen ocean currents and never let up, fight tooth and nail head south to colder waters, until October 21.

Sailing under the pouring rain that freezes, all eyes glued to a crack in the west. El paso? Yes! Finally, they turned and entered the strait later known as the Strait of Magellan! However, even this moment of triumph is tarnished. San Antonio deliberately disappear in the maze of straits and return to Spain.

The three ships which still survive, diimpit by a narrow gulf between snow-covered cliffs, with persistent sailed through the winding strait that. Brand watched so many fires in the south, possibly from Indian camps, so they call that land Tierra del Fuego, “Land of Fire.”

Magellan arrived in the Philippines

many local people and their rulers to Catholicism. But the spirit also become corrupted. He became involved in tribal disputes and, with only 60 men, attacked about 1,500 indigenous people, with the belief that guns bows, old-fashioned guns, and God will ensure his victory. Instead, he and a number of his subordinates were killed. Magellan was about 41 years. Pigafetta loyal wailing, ‘They killed reflection, lights, entertainers, and our true guide. ” A few days later, about 27 officers who only watch from their ship, was killed by tribal leaders who previously friendly.

Because now the number of crew of the cruise is low, it is impossible to sail with three ships, so they drown the Concepción and sail with

two ships are still living to their final destination, the Spice Islands.

Then, after filling the charge with the spices, the two ships separated. However, the crew of the ship Trinidad was captured by the Portuguese and imprisoned.

However, Victoria, under the command of former rebel Juan Sebastián de Elcano, miss. While avoiding all the ports except one, they take the risk of the Portuguese route around the Cape of Good Hope.

However, without stopping to fill the supply is an expensive strategy.

When they finally reached Spain on 6 September 1522-three years since their departure, only 18 men who are sick and helpless who survive.

Even so, can not be denied that they were the first person to sail around the earth.

Juan Sebastián de Elcano was a hero.

What an amazing thing, the charge spice Victoria weighing 26 tons defray the costs of the entire expedition!

When a ship that survived, Victoria,

returned to port after completing the journey around the world for the first time, only 18 men of 237 men who were on the ship in the early departure.

Among survivors, there are two Italians, Antonio Pigafetta and Martino de Judicibus. Martino de Judicibus (Spanish: Martín de Judicibus) adalan people of Genoa [1] which acts as the Head Waiter.

It works by Ferdinand Magellan on its historic journey to find a western route to the Spice Islands of Indonesia.

[2] The history of his trip immortalized in the registration of nominative in Archivo General de Indias in Seville, Spain.

The family name is called with the proper Latin patronimik, namely: “de Judicibus”. At first he was assigned to the Caravel Concepción, one of five Spanish fleet owned by Magellan. Martino de Judicibus start this expedition with the title of captain. (Read more in the book “History of Colonial Spanish in Indonesia” by David DS Lumoindong.

Before mastering the Philippine islands in 1543, Spain made the island of Manado Tua

as a stopover to obtain fresh water. Of the island’s Spanish ships entered the mainland
North Sulawesi through the river-Tondano.

Spanish traveler relationship with rural residents is established through a barter economy began in Uwuran (now city Amurang) alongside the river Rano I Apo. Barter trade of rice, resin, honey and other forest products with fish and salt.

Warehouse Coffee


Manado and Minahasa be important for Spain,

because of soil fertility and use Spanish for the planting Kofi originating from South-America to be marketed to mainland China. For that in-
wake Manado as a trade center for Chinese traders who market Kofi kedaratan China. Manado name included in the map of the world by experts the world map, Nicolas_Desliens, in 1541.

Manado also
the main attraction of Chinese society by Kofi

as an export commodity inland communities of Manado and Minahasa. Pioneered the development of Chinese traders Kofi warehouse (now around the Market 45) which later became Chinatown and the settlement. The arrivals from mainland China mingle and assimilate with inland communities and to form a pluralistic society in Manado and Minahasa
with derivatives Spanish, Portuguese and Dutch.

The appearance of the name of Manado in North Sulawesi with a variety of commercial activities carried Spain into Portugal since the appeal to establish its position in Ternate.

 

For that approach send the Portuguese Catholic mission on the ground Manado and Minahasa in 1563 and developed a religious and Catholic education. Effect of race in the Celebes Sea Adu

Between Minahasa with Ternate, there are two small islands called Mayu and Tafure. Then the two islands were used as transit port by sailors Minahasa. At that time there is competition Portuguese and Spanish in which Spain won the two islands.

Pandey Tombulu origin who became king

on the island run by a fleet of boats back to the Minahasa, but because of the summer monsoon and then stranded in Gorontalo.

Pandey boy named Potangka

continue the journey and arrived at Ratahan. In Ratahan, he was appointed commander of the war because he was an expert shot guns and rifles to fight the Portuguese attacker from Mongondouw in the region.

In 1563

the territory known Ratahan Ternate people with the name “Watasina”

because when attacked by a fleet of Kora-kora menhalau Ternate to Spain from the region (the book “De Katholieken en hares Missie” written by AJ Van Aernsbergen).

In 1570

Portuguese and Spanish conspired to kill the king of Ternate,

so make a big fuss in Ternate. When that many Islamic traders fled to Ternate and Tidore Ratahan. Pirate attacks increased in Ratahan through Bentenan, plows the sea using the slaves as rowers.

The captive slaves fled to the Ratahan pirates when night pirate boat fleet was damaged soldiers Ratahan – barely.

Tentative conclusions can we draw from this story collection

is the original inhabitants of this region is Touwuntu in lowland areas to the beach Toulumawak in the mountains, they are descendants Opok Soputan seventh century.

.

 

In 1595,

Amsterdam

 

Amsterdam is the capital and largest city of the Netherlands, with a population of 780,152 within city limits, an urban population of 1,209,419 and a metropolitan population of 2,158,592. The city is in the province of North Holland in the west of the country

then they built a fort at Ternate in 1511,

then in 1512 built the Citadel in Amurang North Sulawesi. Portuguese lost the war with Spain, the north Sulawesi area submitted in the Spanish rule (1560 to 1660). Portuguese kingdom later united with the Kingdom of Spain. (Read the book: Portuguese Colonial History in Indonesia, by David DS Lumoindong). 17th-century merchant fleet came VOC (Dutch), who later managed to expel the Portuguese from Ternate, which then backwards and mastering Portuguese East Timor (since 1515).

Colonialism and Imperialism began spreading in Indonesia around the 15th century, which begins with the landing of the Portuguese in Malacca and the Dutch-led Cornelis de Houtmen in 1596

, to seek the source of spices and trade.

Popular Resistance against Portuguese
The arrival of the Portuguese to the Malay Peninsula and the Maluku Islands is an order from his country to trade.

Popular Resistance Malacca to the Portuguese
In 1511, the Portuguese fleet led by Albuquerque to attack the kingdom of Malacca. To attack the colonial Portuguese in Malacca which occurred in 1513 have failed because the power of Portuguese and more powerful weapons

 

16th century

Name OPO ‘Soputan

appears again as the head of the 16th century walak region with head walak Raliu brothers and Potangkuman. Residents of this region comes from the 16th century natives and newcomers from Tombulu, Tompakewa (Tontemboan), Tonsea, Ternate and pirates prisoner may from Sangihe

Starting  from the year 1607,

the Dutch extended their control

on the more profitableand better part and of the Moluccas: they,

 

1478

Majapahit is traditionally said to have fallen in 1478

Sumatra and the Malay peninsula, 14th century

The port city of Melaka,

founded by Parameswara

or his descendants, quickly rose to be the most powerful state in the region. Abundant fresh water, a deep harbour and control of the narrowest part of the strait gave it an immediate advantage in attracting traders.

So too did its ruler’s careful strategy of providing excellent facilities for merchants. Specially appointed shahbandar, or harbour-lords, maintained the warehouses, policed transactions and settled disputes between the dozens of trading communities in the city. Melaka’s main trading rival, the northern Sumatra state of Samudra-Pasai, was never able to match these advantages. Melaka’s ruler also inherited from his Palembang forebears a close relationship with the orang laut, the semi-piratical sea people who had been the basis of Srivijaya’s navy.

 

Melaka also benefited from the decline of Majapahit,

from a lull in the southward expansion of the Thai, and from a close relationship with the Chinese empire.

Under the Yung-lo emperor, China briefly abandoned its hostility to trade and sought out reliable allies as trading partners in South and Southeast Asia. Melaka was the most favoured of these allies.

1407:

Settlement Hanafi Muslim Hui Chinese

first established in Sambas. [7]
 1408:

Pateh Berbai II

became the Sultan of Brunei until the year 1425.


 1420:

Aji King Mandarsyah Kukar IV

became King until the year 1475. Islam arrived in the Kutai during his reign was brought by Mr. parangan riding.

1425:

Sharif Ali,

a son of Sultan of Brunei

who came from Mecca III was crowned as the Sultan of Brunei until the year 1432.

 

 

1429:

Bhre Tanjungpura

held by Manggalawardhani Dyah Suragharini

[= hold dear Princess Bubble?] Daughter of Bhre Tumapel II (= brother Suhita) power until the year 1464.

1430

 

The Moluccas, from the “Livro das Plantas das Fortalezas, Cidades e Povoaçoes do Estado da India Oriental 1600s.

Because of the continuous trade contacts between the Moluccas and the coming merchants of Muslim faith from Arabia and other Asia zones, starting from the 1430-1460 years Maomettan faith   made its entry in the islands, in those years various kings were converted to Islam and at the arrival of the Portuguese, Islam represented an important and elitarian element, although  the majority of the population still remained BIBLIOGRAPHY:

Ramerini, Marco  “The Spanish presence in the Moluccas, 1606-1663/1671-1677″ unpublished research.

Ramerini, Marco  “The Spanish forts in Tidore, a preliminar survey” unpublished article

 

1431:

The city became the center of the Kingdom Tanjungpura Sukadana until the year 1724 since the government Tunjung Coral Prince (1431-1450).
 1432:

Duke Agong IV

becomes Sultan of Brunei until the year 1485.
 1441:

A Muslim’s death with tombstones of andesitic rocks found in the Sacred Seven, District Ketapang Arab writing bertarikh year 1363 Saka or 1441 AD Tombstone shapes derived from the last century Majapahit.

1472:

title of Prince Raden Ismahayana Dipati Old Cape Coral

became King of Hedgehogs until 1542.

1475:

The establishment of the Sultanate of Borneo Demaksphere of influence reaches as Tanjungpura, Lawai and Banjarmasin.Aji Tumenggung Bayabaya Prince was crowned King of Paser Kukar V until the year 1545.

 

 

The Majapahit History Collections

Part V

The Setting Of Madjapahit War

(Perang Saat Kehancuran Majapahit )

1478-1525

Created By

Dr Iwan suwandy,MHA

Copyright @ 2912

 

 

1478:

Maharaja titled Raden Breech Sekar Sari Kaburungan

became King of Daha State based on the Nagara. Islam came during his reign, because his son married a daughter of Sunan Giri.


 Majapahit is traditionally said to have fallen in 1478, but the state seems to have survived in attenuated form until about the 1530s

 

 

 

1482

Kingdom Of Pajajaran

Sri Baduga Maharaja (1482 – 1521)

1482

Ada tafsiran yang dimaksud Prabu Wangi mungkin Prabu Lingga Buana (yang wafat di Bubat, Majapahit), termahsyur karena keberaniannya membela harga diri Kerajaan Sunda meskipun harus tewas di Majapahit.

Atau Prabu Wangi mungkin adalah Prabu Niskalawastu Kancana, termahsyur karena masa pemerintahannya yang panjang dan damai serta makmur (ibukota saat itu di Galuh).

Kedua raja itu adalah leluhur Jayadewata. Prabu Lingga Buana adalah Buyut Jayadewata, sedangkan Niskalawastu Kancana adalah kakek Jayadewata. “Silih” tidak berarti menggantikan langsung dalam urutan suksesi kekuasaan, tetapi berarti keharuman dan kemahsyuran namanya menyamai Prabu “Wangi”.

Siliwangi tidak lain adalah Prabu Jayadewata yang bergelar Sri Baduga Maharaja yang memerintah selama 39 tahun (1482 – 1521).

Pada masa inilah Pakuan mencapai puncak kejayaannya. Ia memindahkan ibukota dari Galuh ke Pakuan Pajajaran (sekarang Bogor).



^Bhre Kahuripan




^That supposed to be Bhre Kahuripan?

I wonder how they came up with that image. His costume is weird, I think his crown resembles Malay crown more than a Javanese one. I think Museum of Indonesia has a Malay crown that looks just like that. BTW, I’m always fascinated by the wayang figures on the imported copper coin. The wayang form is a distorted figure of human just like the one we know nowadays, but I thought before Islam wayang had a rather natural look?

 

 

1485:

Sultan Bolkiah of Brunei becomes V

until the year 1524.

Until the end of the 15th century,

Hinduism was the predominant religion in the islands of Java and Sumatra. Hinduism is said to have spread to these islands as early as the first century AD.

. Hinduism flourished in these Indonesian islands until the arrival of Islam in the 14th century. Indonesia is today the most populous Muslim-majority nation, with 86.1% Muslims (2000 census) and 3% Hindus. However, there is a self-conscious Hindu revival movement emerging from the Javanese society with constant reference to the famous Javanese prophecies of Sabdapalon and Jayabhaya.

It is interesting to note that the ancient Indian Sanskrit epic, Ramayana, makes a mention of these islands. After the abduction of Sita from the Panchavati forest, Rama and Lakshmana go in search of her. They meet

 

 

The fight between Vali and Sugreeva

Hanuman and Sugreeva near the vicinity of the mountain Rishyamukha. Rama helps Sugreeva by killing his elder brother Vali and making him the king of Kishkinda. In return of Rama’s help, Sugreeva and the Vanaras agree to find Sita. Sugreeva orders Niila, his commander to assemble the troops. He orders Vinata, a mighty vanara warrior to search the Eastern side for Sita. While doing so he describes the islands of South East Asia.

In Kishkindha Kanda of Valmiki Ramayana, chapter 40 verses 30, 31 and 32, the islands of Java and Sumatra are said to have been described by Sugreeva:

yatnavanto yava dviipam sapta raajya upashobhitam |
suvarNa ruupyakam dviipam suvarNa aakara maNDitam || 4-40-30
yava dviipam atikramya shishiro naama parvataH |
divam spR^ishati shR^ingeNa deva daanava sevitaH || 4-40-31
eteSaam giri durgeSu prapaateSu vaneSu ca |
maargadhvam sahitaaH sarve raama patniim yashasviniim || 4-40-32

“You strive hard in the island of Yava, which will be splendorous with seven kingdoms, like that even in Golden and Silver islands that are enwreathed with gold-mines, in and around Yava islands. On crossing over Yava Island, there is a mountain named Shishira, which touches heaven with its peak, and which gods and demons adore. You shall collectively rake through all the impassable mountains, waterfalls, and forests in these islands for the glorious wife of Rama.”

The islands of Yava mentioned in the above verses are said to be the modern day Java islands. The Golden and Silver islands refer to Sumatra which was earlier known as Swarnadwīpa (Island of Gold). The seven kingdoms may refer to the Indonesian archipelago. This clearly indicates the knowledge of geography of regions beyond the Bharata khand by the ancient Hindus. This also suggests that people of ancient Bharat have travelled to these lands and back.

  15th century

1405:

King of Puni

from western Borneo arrived in China

 and requested that the area to send tribute to China is no longer to Java. This king died in China. Until the year 1425 Puni relationship with China began to rare. [6]

 

The Indonesian archipelago

Before the arrival of Hinduism in the early first century AD, the native people of Indonesian Archipelago are said to have been practicing an indigenous belief system common to Austronesian people. The indigenous spiritual concepts were fused with Hinduism which evolved into Javanese Hinduism. Many of the ancient Indonesian kingdoms followed Hinduism. The most famous are the Mataram, Kediri and Singhasari kingdoms. The archipelagic empire of Majapahit which ruled between 1293 and 1500 was the most powerful last major empire in Indonesian history.


PANDAN ARANG II LEGEND

BEBERAPA PENDAPAT TENTANG ASAL USUL KI PANDAN ARANG

1.SERAT KANDHA BERDASARKAN TERJEMAHAN BUKU
BERBAHASA BELANDA (KBG. 540)
Seorang pemuda dari tanah Arab bernama Abdulah disuruh Sunan Ampel pergi ke Pulau Tirang (sekarang : Semarang), Maulana Ibnu Abdulah yang selanjutnya dikenal sebagai Kyai Pandan Arang.

2.SOEWIGNYO DALAM BUKUNYA KYAI AGENG PANDAN ARANG
BATAVIA 1938
Brawijaya raja Majapahit meninggallcan istana karena diserbu orang-orang yang masuk Islam. Di desa Sawer bertemu dengan Sunan Kalijaga.
Dalam pembicaraan panjang akhirnya Brawijaya menyerah kepada Sunan Kalijaga. Brawijaya diangkat menjadi Bupati Semarang bergelar Kyai Pandan Arang.

3.SILSILAH MUSEUM SUMENEP
Sultan Trenggana mempunyai dua orang putra :
Pangeran Mas Pandan Arang dan Ratu Ayu.
Pangeran Pandan Arang berputra Pangeran Kanoman.

4.RW DWIDJOSEOWIGNJO – 1941
Raden Patah berputra 9 orang, yang sulung bernama Raden Surya
(Pangeran Adipati Sepuh) bertempat tinggal di Sabrang Lor.
Setelah naik tahta Pangeran Sabrang Lor bergelar Sultan Syeh Slam Akbar II (1440 C = Sirno Papat Catur Aji) Sultan Akbat II berputra 4 orang :

a. Raden Emas Pembayun
b. Raden Emas Panenggak
c. Adipati Panaraga
d. Pangeran Anom Made Pandan Ngabdulsalam
Pangeran Made Pandan menurunkan Pandan Arang.

5. AN NOERTJAHJO -1953 SEJARAH WALI
Raden Patah menurunkan Pangeran Sabrang Lor (Adipati Sepuh)
atau Sultan Demak II.
Setelah mangkat putranya bernama Made Pandan tidak mati menggantikan menjadi raja.
Kerajaan diserahkan kepada Pangeran Trenggana adik Sultan Demak II.
Made Pandan meninggalkan istana pergi ke Pulau Tirang.
Made Pandan menurunkan Pandan Arang.


CERITA RAKYAT SUNAN PANDAN ARANG
Ki Pandan Arang I yang dalam pemerintahannya cukup berhasil merasa kecewa karma putrinya yang cantik jelita menderita sakit lumpuh.

Segala macam obat tela& diberikan dan orangorang pandai telah didatangkan, tetapi tidak ada kemajuan. Putrinya tetap lumpuh. Sampai-sampai mempunyai nadzar, barang siapa dapat menyembuhkan putrinya akan diambil sebagai menantu.

Pads suatu hari Sunan Kalijaga memberitahu bahwa di Gunung Gede ada orang yang pandai bernama Ranawijaya berasal dari Majapahit.
Atas permintaan Ki Pandan Arang I, Ranawijaya datang ke Kadipaten. Dengan kesaktiannya dan per-Tuhan dengan mudah sang putri dapat disembuhkan. Akhirnya Ranawijaya diambil sebagai menantu.

Pada saat Ki Pandan Arang I meninggal dunia, Ranawijaya menggantikan dengan gelar Ki Pandan Arang II. Daerahnya maju pesat, rakyatnya makmur termasuk perkembangan agama Islam cukup memuaskan. Namun kemakmuran dan keberhasilan dalam pemerintahannya membuat Ki Pandan Arang II lupa diri, ia jadi congkak, sombong dan kikir. Ia selalu mengejar harta walaupun sudah melimpah ruah.
Mengetahui keadaan semacam itu Sunan Kalijaga datang menyamar sebagai penjual rumput. Dalam kesempatan tawar menawar disisipkan peringatan terhadap perilaku Ki Pandan Arang II yang telah menyimpang dari ajaran agama Islam. Berulang Sunan Kalijaga datang memperingatkan namun tak dihiraukan.
Akhirnya Sunan Kalijaga menunjukkan kesaktiannya, setiap tanah yang dicangkulnya berubah menjadi sebongkah emas dan diberikan kepada Pandan Arang. Pandan Arang sangat heran terhadap kesaktian penjual rumput. Setelah diketahui bahwa penjual rumput itu Sunan Kalijaga maka bersujud dan bertaubat.
Pandan Arang melepaskan kedudukannya sebagai Adipati ingin berguru kepada Sunan Kalijaga. Sunan Kalijaga menyanggupi mengajarkan ilmu di Gunung Jabalkat dan tidak boleh membawa harta benda.

Setelah bulat tekadnya Pandan Arang bersama istrinya meninggalkan Semarang menuju Gunung Jabalkat, Dasar naluri seorang wanita, Nyi Pandan Arang memasukkan seluruh perhiasannya dan sementara uang dinar ke dalam tongkat yang akan dibawanya. Dalam perjalanan Nyi Pandan Arang tertinggal jauh dari suaminya. Dia dihadang tiga orang penyamun. Direbutnya tongkat tongkatnya dan seluruh bawaannya. ” Kangmas, tolong! Ada tiga orang penyamun! (Jawa: Kangmas, tulung! Wonten Tyang, salah, tiga) “.

Menurut yang punya cerita tempat itu sekarang diberi nama Salatiga (salah-tiga). Pada saat Ni Pandan Arang kembali menolong istrinya, tiga orang penyamun itu marsh merebut perhiasan yang dipakai Nyi Pandan Arang. Melihat sikap kasar para penyamun Ki Pandan Arang menjadi marah. ” Hei! Manusia mengapa nekad seperti kambing domba (Jawa : E, wong kok drufhus kaya wedhus).”
Seketika wajah Sambangdalan pemimpin penyamun itu berubah menjadl domba. Para penyamun takut mefihat kesaktian Ki Pandan Arang. Sambangdalan bertaubat dan minta supaya wajahnya dikembalikan seperti semula. Pandan Arang memaafkan kesalahannya tetapi wajahnya tetap seperti domba. Sambangdalan akhirnya menjadi pengikut Pandan Arang dan lebih dikenal dengan nama Syeh Domba.

Dalam berjalan Nyi Pandan Arang sering sekali ditinggal suaminya. Sampai di suatu tempat suaminya tak kelihatan karena sangat jauh di denan. Nyi Pandan Arang kepayahan dan beristirahat di bawah pohon. ” Kangmas, apakah sudah Napa, engkau terhadap says? Keluh Nyi Pandan Arang (Jawa Kangmas, boys lali panjenengan kayo aku).”
Menurut yang punya cerita tempat beristirahat Nyi Pandan Arang itu sekarang disebut Boyolali.

Setelah beberapa hari berjalan sampailah Ki Pandan Arang bersama istrinya di bukit Jabalkat Dia berguru kepada Sunan Kalijaga. Atas kecerdasan fan kerajinannya, Si Pandan Arang ditugasi sebagai penyiar agama Islam di daerah selatan. Ki Pandan Arang mendirikan perguruan di bukit Jabalkat. Pengikutnya makin lama makin banyak.
Selain pengetahuan agama, diajarkan pals oleh Ki Pandan Arang tentang bercocok tanam, jugs cara bergaul yang baik. Islam berkembang dengan pesatnya. Banyak orang datang masuk Islam dengan mengucapkan Sahadat Tembayat. Ajaran yang paling menonjol dari Ki Pandan Arang adalah “Patembayatan” (Kerukunan dan Kegotongroyongan).

Diceritakan bahwa pads saat mencari pengikut, Pandan Arang pernah menjadi pembantu rumah tangga Ki Tasik, seorang tokoh masyarakat terkenal di sebelah barat Jabalkat. Tugas pokoknya mencari ft bakar dan membeli bergs ke pasar, karena Nyi Tasik pekerjaannya sebagai penjual kue srabi.

Pada suatu hari Pandan Arang dimarahi karena kayu bakar yang dicarinya hanya sedikit. Kue srabi tidak dapat dimasak semuanya. Karena kemarahan Nyi Tasik, Pandan Arang memasukkan tangannya ke dalam tungku. Dari jarinya keluar api sehingga kue srabi dapat dimasak seluruhnya.
Ki Tasik dan Nyi Tasik mengakui kesaktian Pandan Arang dan masuk Islam bersama penduduk di Sekltarnya. Akhirnya Pandan Arang kembali ke Gunung Jabalkat. Berkat ajaran “Patembayatan” Ki Pandan Arang dapat mendirikan masjid di bukit Gala.
Sampai akhir hayatnya Pandan Arang menetap di Jabalkat dan jenazahnya dimakamkan di bukit Cakrakembang. Daerah Jabalkat dan sekitarnya sekarang dikenal dengan nama Tembayat atau Bayat

Kesultanan Malaka (14021511) adalah sebuah kesultanan yang didirikan oleh Parameswara, seorang putera Sriwijaya yang melarikan diri dari perebutan Palembang oleh Majapahit. Ibu kota kerajaan ini terdapat di Melaka, yang terletak pada penyempitan Selat Malaka. Kesultanan ini berkembang pesat menjadi sebuah entrepot dan menjadi pelabuhan terpenting di Asia Tenggara pada abad ke-15 dan awal 16. Malaka runtuh setelah ibu kotanya direbut Portugis pada 1511.

Kegemilangan yang dicapai oleh Kerajaan Melaka adalah daripada beberapa faktor yang penting. Antaranya, Parameswara telah mengambil kesempatan untuk menjalinkan hubungan baik dengan negara Cina ketika Laksamana Yin Ching mengunjungi Melaka pada tahun 1403. Malah, salah seorang daripada sultan Melaka telah menikahi seorang putri dari negara Cina yang bernama Putri Hang Li Po. Hubungan erat antara Melaka dengan Cina telah memberi banyak manfaat kepada Melaka. Melaka mendapat perlindungan dari Cina yang merupakan sebuah kuasa besar di dunia untuk mengelakkan serangan Siam.

Sejarah

Parameswara pada awalnya mendirikan kerajaan di Singapura pada tahun 1390-an. Negeri ini kemudian diserang oleh Jawa dan Siam, yang memaksanya hijrah lebih ke utara. Kronik Dinasti Ming mencatat Parameswara telah berdiam di ibukota baru di Melaka pada 1403, tempat armada Ming yang dikirim ke selatan menemuinya. Sebagai balasan upeti yang diberikan Kekaisaran Cina menyetujui untuk memberikan perlindungan pada kerajaan baru tersebut. [1]

Parameswara kemudian menganut agama Islam setelah menikahi putri Pasai. Laporan dari kunjungan Laksamana Cheng Ho pada 1409 menyiratkan bahwa pada saat itu Parameswara masih berkuasa, dan raja dan rakyat Melaka sudah menjadi muslim. [2]. Pada 1414 Parameswara digantikan putranya, Megat Iskandar Syah.[1][2]

Megat Iskandar Syah memerintah selama 10 tahun, dan digantikan oleh Muhammad Syah. Putra Muhammad Syah yang kemudian menggantikannya, Raja Ibrahim, tampaknya tidak menganut agama Islam, dan mengambil gelar Sri Parameswara Dewa Syah. Namun masa pemerintahannya hanya 17 bulan, dan dia mangkat karena terbunuh pada 1445. Saudara seayahnya, Raja Kasim, kemudian menggantikannya dengan gelar Sultan Mudzaffar Syah.

Di bawah pemerintahan Sultan Mudzaffar Syah Melaka melakukan ekspansi di Semenanjung Malaya dan pantai timur Sumatera (Kampar dan Indragiri). Ini memancing kemarahan Siam yang menganggap Melaka sebagai bawahan Kedah, yang pada saat itu menjadi vassal Siam. Namun serangan Siam pada 1455 dan 1456 dapat dipatahkan.

Di bawah pemerintahan raja berikutnya yang naik tahta pada tahun 1459, Sultan Mansur Syah, Melaka menyerbu Kedah dan Pahang, dan menjadikannya negara vassal. Di bawah sultan yang sama Johor, Jambi dan Siak juga takluk. Dengan demikian Melaka mengendalikan sepenuhnya kedua pesisir yang mengapit Selat Malaka.

Mansur Syah berkuasa sampai mangkatnya pada 1477. Dia digantikan oleh putranya Alauddin Riayat Syah. Sultan memerintah selama 11 tahun, saat dia meninggal dan digantikan oleh putranya Sultan Mahmud Syah. [3]

Mahmud Syah memerintah Malaka sampai tahun 1511, saat ibu kota kerajaan tersebut diserang pasukan Portugis di bawah pimpinan Alfonso de Albuquerque. Serangan dimulai pada 10 Agustus 1511 dan berhasil direbut pada 24 Agustus 1511. Sultan Mahmud Syah melarikan diri ke Bintan dan mendirikan ibukota baru di sana. Pada tahun 1526 Portugis membumihanguskan Bintan, dan Sultan kemudian melarikan diri ke Kampar, tempat dia wafat dua tahun kemudian. Putranya Muzaffar Syah kemudian menjadi sultan Perak, sedangkan putranya yang lain Alauddin Riayat Syah II mendirikan kerajaan baru yaitu Johor.

[sunting] Daftar raja-raja Malaka

  1. Parameswara (1402-1414)
  2. Megat Iskandar Syah (1414-1424)
  3. Sultan Muhammad Syah (1424-1444)
  4. Seri Parameswara Dewa Syah(1444-1445)
  5. Sultan Mudzaffar Syah (1445-1459)
  6. Sultan Mansur Syah (1459-1477)
  7. Sultan Alauddin Riayat Syah (1477-1488)
  8. Sultan Mahmud Syah (1488-1528)

Kesultanan Aceh Darussalam berdiri menjelang keruntuhan dari Samudera Pasai yang pada tahun 1360 ditaklukkan oleh Majapahit hingga kemundurannya di abad ke-14. Kesultanan Aceh terletak di utara pulau Sumatera dengan ibu kota Kutaraja (Banda Aceh) dengan sultan pertamnya adalah Sultan Ali Mughayat Syah yang dinobatkan pada pada Ahad, 1 Jumadil awal 913 H atau pada tanggal 8 September 1507. Dalam sejarahnya yang panjang itu (14961903), Aceh telah mengukir masa lampaunya dengan begitu megah dan menakjubkan, terutama karena kemampuannya dalam mengembangkan pola dan sistem pendidikan militer, komitmennya dalam menentang imperialisme bangsa Eropa, sistem pemerintahan yang teratur dan sistematik, mewujudkan pusat-pusat pengkajian ilmu pengetahuan, hingga kemampuannya dalam menjalin hubungan diplomatik dengan negara lain.[1]

Sejarah

Awal mula

Kesultanan Aceh didirikan oleh Sultan Ali Mughayat Syah pada tahun 1496. Diawal-awal masa pemerintahannya wilayah Kesultanan Aceh berkembang hingga mencakup Daya, Deli, Pedir, Pasai, dan Aru. Pada tahun 1528, Ali Mughayat Syah digantikan oleh putera sulungnya yang bernama Salahuddin, yang kemudian berkuasa hingga tahun 1537. Kemudian Salahuddin digantikan oleh Sultan Alauddin Riayat Syah al-Kahar yang berkuasa hingga tahun 1568.

Masa kejayaan

Kesultanan Aceh mengalami masa keemasan pada masa kepemimpinan Sultan Iskandar Muda (16071636). Pada masa kepemimpinannya, Aceh telah berhasil memukul mundur kekuatan Portugis dari selat Malaka. Kejadian ini dilukiskan dalam La Grand Encyclopedie bahwa pada tahun 1582, bangsa Aceh sudah meluaskan pengaruhnya atas pulau-pulau Sunda (Sumatera, Jawa dan Kalimantan) serta atas sebagian tanah Semenanjung Melayu. Selain itu Aceh juga melakukan hubungan diplomatik dengan semua bangsa yang melayari Lautan Hindia. Pada tahun 1586, kesultanan Aceh melakukan penyerangan terhadap Portugis di Melaka dengan armada yang terdiri dari 500 buah kapal perang dan 60.000 tentara laut. Serangan ini dalam upaya memperluas dominasi Aceh atas Selat Malaka dan semenanjung Melayu. Walaupun Aceh telah berhasil mengepung Melaka dari segala penjuru, namun penyerangan ini gagal dikarenakan adanya persekongkolan antara Portugis dengan kesultanan Pahang.

Dalam lapangan pembinaan kesusasteraan dan ilmu agama, Aceh telah melahirkan beberapa ulama ternama, yang karangan mereka menjadi rujukan utama dalam bidang masing-masing, seperti Hamzah Fansuri dalam bukunya Tabyan Fi Ma’rifati al-U Adyan, Syamsuddin al-Sumatrani dalam bukunya Mi’raj al-Muhakikin al-Iman, Nuruddin ar-Raniry dalam bukunya Sirat al-Mustaqim, dan Syekh Abdul Rauf Singkili dalam bukunya Mi’raj al-Tulabb Fi Fashil.

Kemunduran

Kemunduran Kesultanan Aceh bermula sejak kemangkatan Sultan Iskandar Tsani pada tahun 1641. Kemunduran Aceh disebabkan oleh beberapa faktor, diantaranya ialah makin menguatnya kekuasaan Belanda di pulau Sumatera dan Selat Malaka, ditandai dengan jatuhnya wilayah Minangkabau, Siak, Deli dan Bengkulu kedalam pangkuan penjajahan Belanda. Faktor penting lainnya ialah adanya perebutan kekuasaan diantara pewaris tahta kesultanan.

Traktat London yang ditandatangani pada 1824 telah memberi kekuasaan kepada Belanda untuk menguasai segala kawasan British/Inggris di Sumatra sementara Belanda akan menyerahkan segala kekuasaan perdagangan mereka di India dan juga berjanji tidak akan menandingi British/Inggris untuk menguasai Singapura.

Pada akhir Nopember 1871, lahirlah apa yang disebut dengan Traktat Sumatera, dimana disebutkan dengan jelas “Inggris wajib berlepas diri dari segala unjuk perasaan terhadap perluasan kekuasaan Belanda di bagian manapun di Sumatera. Pembatasan-pembatasan Traktat London 1824 mengenai Aceh dibatalkan.” Sejak itu, usaha-usaha untuk menyerbu Aceh makin santer disuarakan, baik dari negeri Belanda maupun Batavia. Setelah melakukan peperangan selama 40 tahun, Kesultanan Aceh akhirnya jatuh ke pangkuan kolonial Hindia-Belanda. Sejak kemerdekaan Indonesia pada tahun 1945, Aceh menyatakan bersedia bergabung ke dalam Republik indonesia atas ajakan dan bujukan dari Soekarno kepada pemimpin Aceh Tengku Muhammad Daud Beureueh saat itu[rujukan?].

 

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JAVA  16TH CENTURY MAP

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Dr Iwan Suwandy , MHA

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INI ADALAH CUPLIKAN DAN CONTOH BUKU KOLEKSI SEJARAH INDONESIA HASIL PENELITIAN Dr  IWAN , HANYA DITAMPILKAN SEBAGIAN INFO DAN ILUSTRASI TAK LENGKAP.

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TAHUN 2013-2020

SEJEN KISI

LILI WIDJAJA,MM

DEWAN KEHORMATAN

KETUA

Dr IWAN SUWANDY,MHA

ANGGOTA

ALBERT SUWANDY DJOHAN OETAMA,ST,GEA

ANTON JIMMI SUWANDY ST.MECH.

 

ANNGOTA KEHORMATAN

GRACE SHANTY

ALICE SUWAMDY

ANNABELA PRINCESSA(CESSA(

JOCELIN SUWANDY(CELINE)

ANTONI WILLIAM SUWANDY

ANNGOTA

ARIS SIREGAR

HANS van SCHEIK

 

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Southern Sulawesi, ca 1500

Minor states of northern Sulawesi, 16th century

From about 1530, the formerly small south Sulawesi state of Gowa began to grow in power, and its port, Makasar, became increasingly important as a centre of trade in the western archipelago. Gowa used military force to bring much of South Sulawesi under its domination, though the more distant and powerful states such as Wajo’ had the standing of slightly subordinate allies, rather than true vassals; only the Bugis state of Bone on the east coast successfully resisted Gowa’s campaigns. The port of Makasar became still more important in the early 17th century. Its ruler converted to Islam in 1605, making the port more attractive to Muslim traders, and it also became a centre for traders, both European and indigenous, excluded from Maluku by the monopoly practices of the VOC. Conversion to Islam led Gowa into a new bout of conquests in the region, including Wajo’ in 1610 and finally Bone in 1611. Further campaigns in the following decades took Gowa’s influence to Sumbawa, the east coast of Borneo and even the Kai and Aru Islands, though – except in Sumbawa and Butung – Makasar never exercised significant authority and in many areas, such as the northern parts of Sulawesi, the Makasar claim was a fiction supported only by the absence of significant local powers to question it.

1500

Kedatangan Portugis dan perang saudara

Di masa pemerintahan Sultan Bayanullah (1500-1521), Ternate semakin berkembang, rakyatnya diwajibkan berpakaian secara islami, teknik pembuatan perahu dan senjata yang diperoleh dari orang Arab dan Turki digunakan untuk memperkuat pasukan Ternate. Di masa ini pula datang orang Eropa pertama di Maluku, Loedwijk de Bartomo (Ludovico Varthema) tahun 1506. Tahun 1512 Portugis untuk pertama kalinya menginjakkan kaki di Ternate dibawah pimpinan Fransisco Serrao, atas persetujuan Sultan, Portugis diizinkan mendirikan pos dagang di Ternate. Portugis datang bukan semata – mata untuk berdagang melainkan untuk menguasai perdagangan rempah – rempah Pala dan Cengkih di Maluku. Untuk itu terlebih dulu mereka harus menaklukkan Ternate. Sultan Bayanullah wafat meninggalkan pewaris – pewaris yang masih sangat belia. Janda sultan, permaisuri Nukila dan Pangeran Taruwese, adik almarhum sultan bertindak sebagai wali. Permaisuri Nukila yang asal Tidore bermaksud menyatukan Ternate dan Tidore dibawah satu mahkota yakni salah satu dari kedua puteranya, pangeran Hidayat (kelak Sultan Dayalu) dan pangeran Abu Hayat (kelak Sultan Abu Hayat II). Sementara pangeran Tarruwese menginginkan tahta bagi dirinya sendiri. Portugis memanfaatkan kesempatan ini dan mengadu domba keduanya hingga pecah perang saudara. Kubu permaisuri Nukila didukung Tidore sedangkan pangeran Taruwese didukung Portugis. Setelah meraih kemenangan pangeran Taruwese justru dikhianati dan dibunuh Portugis. Gubernur Portugis bertindak sebagai penasihat kerajaan dan dengan pengaruh yang dimiliki berhasil membujuk dewan kerajaan untuk mengangkat pangeran Tabariji sebagai sultan. Tetapi ketika Sultan Tabariji mulai menunjukkan sikap bermusuhan, ia difitnah dan dibuang ke Goa – India.

Disana ia dipaksa Portugis untuk menandatangani perjanjian menjadikan Ternate sebagai kerajaan Kristen dan vasal kerajaan Portugis, namun perjanjian itu ditolak mentah-mentah Sultan Khairun (1534-1570).

 

 

Kesultanan Bacan

1521

Kesultanan Bacan adalah suatu kerajaan yang berpusat di Pulau Bacan, Kepulauan Maluku. Raja Bacan pertama yang memeluk Islam adalah Raja Zainulabidin yang bersyahadat pada tahun 1521. Meski berada di Maluku, wilayahnya cukup luas hingga ke wilayah Papua. Banyak kepala suku di wilayah Waigeo, Misool dan beberapa daerah lain yang berada di bawah administrasi pemerintahan kerajaan Bacan

Makasar and the subordinate states of south Sulawesi, ca 1600

As the centre for trade which the Dutch regarded as smuggling, Makasar soon became the target for intermittent Dutch hostility, and Makasar responded by assisting the Company’s enemies in Maluku. In 1666, the Dutch decided to make an end once and for all to Makasar’s resistance. They made an alliance with Arung Palakka, a Bugis prince from Bone, who had been exiled by Makasar to Butung in 1660 after an abortive uprising. The combined force defeated Makasar in 1667, and forced the sultan to sign the Treaty of Bungaya in which Makasar relinquished all its vassals, both in south Sulawesi and abroad, and allowed the Dutch to build a fort in the heart of its main port. The treaty was decisive in ending Makasar’s power, but it took a further round of fighting until 1669 before Makasar was fully defeated. Arung Palakka became ruler of Bone and the dominant political force in the region, but his authoritarian rule and destructive military campaigns against rebellious vassals led to a massive exodus of Buginese and Makasar warriors seeking safer homes elsewhere in the archipelago. The northern arm of Sulawesi had come under Spanish influence from the nearby Philippines in the 16th century, but was incorporated in the Dutch sphere of influence after the Treaty of Bungaya.

Indonesia

During Dutch Colonial

 

Introductions

HISTORY OF THE KINGDOM OF ACHIN, FROM THE PERIOD OF ITS BEING VISITED BY EUROPEANS.

PROCEEDINGS OF THE PORTUGUESE.

The Portuguese, under the conduct of Vasco de Gama, doubled the Cape of Good Hope in the year 1497, and arrived on the coast of Malabar in the following year. These people, whom the spirit of glory, commerce, and plunder led to the most magnanimous undertakings, were not so entirely engaged by their conquests on the continent of India as to prevent them from extending their views to the discovery of regions yet more distant. They learned from the merchants of Guzerat some account of the riches and importance of Malacca, a great trading city in the farther peninsula of India, supposed by them the Golden Chersonnese of Ptolemy. Intelligence of this was transmitted to their enterprising sovereign Emanuel, who became impressed with a strong desire to avail himself of the flattering advantages which this celebrated country held out to his ambition.

1508.

He equipped a fleet of four ships under the command of Diogo Lopez de Sequeira, which sailed from Lisbon on the eighth day of April 1508 with orders to explore and establish connexions in those eastern parts of Asia.

 

1509.

After touching at Madagascar Sequeira proceeded to Cochin, where a ship was added to his fleet, and, departing from thence on the eighth of September 1509, he made sail towards Malacca; but having doubled the extreme promontory of Sumatra (then supposed to be the Taprobane of the ancients) he anchored at Pidir, a principal port of that island, in which he found vessels from Pegu, Bengal, and other countries. The king of the place, who, like other Mahometan princes, was styled sultan, sent off a deputation to him, accompanied with refreshments, excusing himself, on account of illness, from paying his compliments in person, but assuring him at the same time that he should derive much pleasure from the friendship and alliance of the Portuguese, whose fame had reached his ears. Sequeira answered this message in such terms that, by consent of the sultan, a monument of their amity was erected on the shore; or, more properly, as the token of discovery and possession usually employed by the European nations. He was received in the same manner at a place called Pase, lying about twenty leagues farther to the eastward on the same coast, and there also erected a monument or cross. Having procured at each of these ports as much pepper as could be collected in a short time he hastened to Malacca, where the news of his appearance in these seas had anticipated his arrival. Here he was near falling a sacrifice to the insidious policy of Mahmud, the reigning king, to whom the Portuguese had been represented by the Arabian and Persian merchants (and not very unjustly) as lawless pirates, who, under the pretext of establishing commercial treaties, had, at first by encroachments, and afterwards with insolent rapacity, ruined and enslaved the princes who were weak enough to put a confidence in them, or to allow them a footing in their dominions. He escaped the snares that were laid for him but lost many of his people, and, leaving others in captivity, he returned to Europe, and gave an account of his proceedings to the king.

1510

Before the building of the Suez Canal and the invention of steam it could take three years to get a message to Southeast Asia and to receive its reply.

The Seventeen Gentlemen, all frock coats, upright furniture and chilly winters, were well aware of this, and so, in 1510, they created the post of Governor-General for their head man in Indonesia.

The Governor-General was not supposed to be a colonial viceroy; he was supposed to be an area manager with executive powers, and for the first decade, from the VOC headquarters in Ambon in Maluku, that’s exactly what he was.

 

1510.

A fleet was sent out in the year 1510 under Diogo Mendez to establish the Portuguese interests at Malacca; but Affonso d’Alboquerque, the governor of their affairs in India, thought proper to detain this squadron on the coast of Malabar until he could proceed thither himself with a greater force.

 

1511.

And accordingly on the second of May 1511 he set sail from Cochin with nineteen ships and fourteen hundred men. He touched at Pidir, where he found some of his countrymen who had made their escape from Malacca in a boat and sought protection on the Sumatran shore. They represented that, arriving off Pase, they had been ill-treated by the natives, who killed one of their party and obliged them to fly to Pidir, where they met with hospitality and kindness from the prince, who seemed desirous to conciliate the regard of their nation. Alboquerque expressed himself sensible of this instance of friendship, and renewed with the sultan the alliance that had been formed by Sequeira. He then proceeded to Pase, whose monarch endeavoured to exculpate himself from the outrage committed against the Portuguese fugitives, and as he could not tarry to take redress he concealed his resentment. In crossing over to Malacca he fell in with a large junk, or country vessel, which he engaged and attempted to board, but the enemy, setting fire to a quantity of inflammable oleaginous matter, he was deterred from his design, with a narrow escape of the destruction of his own ship. The junk was then battered from a distance until forty of her men were killed, when Alboquerque, admiring the bravery of the crew, proposed to them that, if they would strike and acknowledge themselves vassals of Portugal, he would treat them as friends and take them under his protection. This offer was accepted, and the valiant defender of the vessel informed the governor that his name was Jeinal, the lawful heir of the kingdom of Pase; he by whom it was then ruled being a usurper, who, taking advantage of his minority and his own situation as regent, had seized the crown: that he had made attempts to assert his rights, but had been defeated in two battles, and was now proceeding with his adherents to Java, some of the princes of which were his relations, and would, he hoped, enable him to obtain possession of his throne.

1511.

Alboquerque promised to effect it for him, and desired the prince to accompany him to Malacca, where they arrived the first of July 1511. In order to save the lives of the Portuguese prisoners, and if possible to effect their recovery, he negotiated with the king of Malacca before he proceeded to an attack on the place; which conduct of his Jeinal construed into fear, and, forsaking his new friend, passed over in the night to the Malayan monarch, whose protection he thought of more consequence to him. When Alboquerque had subdued the place, which made a vigorous resistance, the prince of Pase, seeing the error of his policy, returned, and threw himself at the governor’s feet, acknowledged his injurious mistrust, and implored his pardon, which was not denied him. He doubted however it seems of a sincere reconciliation and forgiveness, and, perceiving that no measures were taking for restoring him to his kingdom, but on the contrary that Alboquerque was preparing to leave Malacca with a small force, and talked of performing his promise when he should return from Goa, he took the resolution of again attaching himself to the fortunes of the conquered monarch, and secretly collecting his dependants fled once more from the protection of the Portuguese. He probably was not insensible that the reigning king of Pase, his adversary, had for some time taken abundant pains to procure the favour of Alboquerque, and found an occasion of demonstrating his zeal. The governor, on his return from Malacca, met with a violent storm on the coast of Sumatra near the point of Timiang, where his ship was wrecked. Part of the crew making a raft were driven to Pase, where the king treated them with kindness and sent them to the coast of Coromandel by a merchant ship. Some years after these events Jeinal was enabled by his friends to carry a force to Pase, and obtained the ascendency there, but did not long enjoy his power.

Upon the reduction of Malacca the governor received messages from several of the Sumatran princes, and amongst the rest from the king of a place called Kampar, on the eastern coast, who had married a daughter of the king of Malacca, but was on ill terms with his father-in-law. He desired to become a vassal of the Portuguese crown, and to have leave to reside under their jurisdiction. His view was to obtain the important office of bandhara, or chief magistrate of the Malays, lately vacant by the execution of him who possessed it. He sent before him a present of lignum-aloes and gum-lac, the produce of his country, but Alboquerque, suspecting the honesty of his intentions, and fearing that he either aspired to the crown of Malacca or designed to entice the merchants to resort to his own kingdom, refused to permit his coming, and gave the superintendence of the natives to a person named Nina Chetuan.

1514.

After some years had elapsed, at the time when Jorge Alboquerque was governor of Malacca, this king (Abdallah by name) persisting in his views, paid him a visit, and was honourably received. At his departure he had assurances given him of liberty to establish himself at Malacca, if he should think proper, and Nina Chetuan was shortly afterwards removed from his office, though no fault was alleged against him. He took the disgrace so much to heart that, causing a pile to be erected before his door, and setting fire to it, he threw himself into the flames.*

(*Footnote. This man was not a Mahometan but one of the unconverted natives of the peninsula who are always distinguished from the Moors by the Portuguese writers.)

The intention of appointing Abdallah to the office of bandhara was quickly rumoured abroad, and, coming to the knowledge of the king of Bintang, who was driven from Malacca and now carried on a vigorous war against the Portuguese, under the command of the famous Laksamana, he resolved to prevent his arrival there. For this purpose he leagued himself with the king of Lingga, a neighbouring island, and sent out a fleet of seventy armed boats to block up the port of Kampar. By the valour of a small Portuguese armament this force was overcome in the river of that name, and the king conducted in triumph to Malacca, where he was invested in form with the important post he aspired to. But this sacrifice of his independence proved an unfortunate measure to him; for although he conducted himself in such a manner as should have given the amplest satisfaction, and appears to have been irreproachable in the execution of his trust, yet in the following year the king of Bintang found means to inspire the governor with diffidence of his fidelity, and jealousy of his power.

1515.

He was cruelly sentenced to death without the simplest forms of justice and perished in the presence of an indignant multitude, whilst he called heaven to witness his innocence and direct its vengeance against his interested accusers. This iniquitous and impolitic proceeding had such an effect upon the minds of the people that all of any property or repute forsook the place, execrating the government of the Portuguese. The consequences of this general odium reduced them to extreme difficulties for provisions, which the neighbouring countries refused to supply them with, and but for some grain at length procured from Siak with much trouble the event had proved fatal to the garrison.

1516.

Fernando Perez d’Andrade, in his way to China, touched at Pase in order to take in pepper. He found the people of the place, as well as the merchants from Bengal, Cambay, and other parts of India, much discontented with the measures then pursuing by the government of Malacca, which had stationed an armed force to oblige all vessels to resort thither with their merchandise and take in at that place, as an emporium, the cargoes they were used to collect in the straits. The king notwithstanding received Andrade well, and consented that the Portuguese should have liberty to erect a fortress in his kingdom.

1520.

Extraordinary accounts having been related of certain islands abounding in gold, which were reported by the general fame of India to lie off the southern coast of Sumatra, a ship and small brigantine, under the command of Diogo Pacheco, an experienced seaman, were sent in order to make the discovery of them. Having proceeded as far as Daya the brigantine was lost in a gale of wind. Pacheco stood on to Barus, a place renowned for its gold trade, and for gum benzoin of a peculiar scent, which the country produced. It was much frequented by vessels, both from the neighbouring ports in the island, and from those in the West of India, whence it was supplied with cotton cloths. The merchants, terrified at the approach of the Portuguese, forsook their ships and fled precipitately to the shore. The chiefs of the country sent to inquire the motives of his visit, which he informed them were to establish friendly connexions and to give them assurances of unmolested freedom of trade at the city of Malacca. Refreshments were then ordered for his fleet, and upon landing he was treated with respect by the inhabitants, who brought the articles of their country to exchange with him for merchandise. His chief view was to obtain information respecting the situation and other circumstances of the ilhas d’Ouro, but they seemed jealous of imparting any. At length, after giving him a laboured detail of the dangers attending the navigation of the seas where they were said to lie, they represented their situation to be distant a hundred leagues to the south-east of Barus, amidst labyrinths of shoals and reefs through which it was impossible to steer with any but the smallest boats. If these islands, so celebrated about this time, existed anywhere but in the regions of fancy,* they were probably those of Tiku, to which it is possible that much gold might be brought from the neighbouring country of Menangkabau. Pacheco, leaving Barus, proceeded to the southward, but did not make the wished-for discovery. He reached the channel that divides Sumatra from Java, which he called the strait of Polimban, from a city he erroneously supposed to lie on the Javan shore, and passing through this returned to Malacca by the east; being the first European who sailed round the island of Sumatra. In the following year he sailed once more in search of these islands, which were afterwards the object of many fruitless voyages; but touching again at Barus he met with resistance there and perished with all his companions.

(*Footnote. Linschoten makes particular mention of having seen them, and gives practical directions for the navigation, but the golden dreams of the Portuguese were never realized in them.)

A little before this time a ship under the command of Gaspar d’Acosta was lost on the island of Gamispola (Pulo Gomez) near Achin Head, when the people from Achin attacked and plundered the crew, killing many and taking the rest prisoners. A ship also which belonged to Joano de Lima was plundered in the road, and the Portuguese which belonged to her put to death. These insults and others committed at Pase induced the governor of Malacca, Garcia de Sa, to dispatch a vessel under Manuel Pacheco to take satisfaction; which he endeavoured to effect by blocking up the ports, and depriving the towns of all sources of provision, particularly their fisheries. As he cruised between Achin and Pase a boat with five men, going to take in fresh water at a river nigh to the latter, would have been cut off had not the people, by wonderful efforts of valour, overcome the numerous party which attacked them. The sultan, alarmed for the consequences of this affray, sent immediately to sue for reconciliation, offering to make atonement for the loss of property the merchants had sustained by the licentiousness of his people, from a participation in whose crimes he sought to vindicate himself. The advantage derived from the connexion with this place induced the government of Malacca to be satisfied with his apology, and cargoes of pepper and raw silk were shortly after procured there; the former being much wanted for the ships bound to China.

Jeinal, who had fled to the king of Malacca, as before mentioned, followed that monarch to the island of Bintang, and received one of his daughters in marriage. Six or seven years elapsed before the situation of affairs enabled the king to lend him any effectual assistance, but at length some advantages gained over the Portuguese afforded a proper opportunity, and accordingly a fleet was fitted out, with which Jeinal sailed for Pase. In order to form a judgment of the transactions of this kingdom it must be understood that the people, having an idea of predestination, always conceived present possession to constitute right, however that possession might have been acquired; but yet they made no scruple of deposing and murdering their sovereigns, and justified their acts by this argument; that the fate of concerns so important as the lives of kings was in the hands of God, whose vicegerents they were, and that if it was not agreeable to him and the consequence of his will that they should perish by the daggers of their subjects it could not so happen. Thus it appears that their religious ideas were just strong enough to banish from their minds every moral sentiment. The natural consequence of these maxims was that their kings were merely the tyrants of the day; and it is said that whilst a certain ship remained in the port no less than two were murdered, and a third set up: but allowance should perhaps be made for the medium through which these accounts have been transmitted to us.

The maternal uncle of Jeinal, who, on account of his father’s infirmities, had been some time regent, and had deprived him of the succession to the throne, was also king of Aru or Rou, a country not far distant, and thus became monarch of both places. The caprices of the Pase people, who submitted quietly to his usurpation, rendered them ere long discontented with his government, and being a stranger they had the less compunction in putting him to death. Another king was set up in his room, who soon fell by the hands of some natives of Aru who resided at Pase, in revenge for the assassination of their countryman.

1519.

A fresh monarch was elected by the people, and in his reign it was that Jeinal appeared with a force from Bintang, who, carrying everything before him, put his rival to death, and took possession of the throne. The son of the deceased, a youth of about twelve years of age, made his escape, accompanied by the Mulana or chief priest of the city, and procured a conveyance to the west of India. There they threw themselves at the feet of the Portuguese governor, Lopez Sequeira, then engaged in an expedition to the Red Sea, imploring his aid to drive the invader from their country, and to establish the young prince in his rights, who would thenceforth consider himself as a vassal of the crown of Portugal. It was urged that Jeinal, as being nearly allied to the king of Bintang, was an avowed enemy to that nation, which he had manifested in some recent outrages committed against the merchants from Malacca who traded at Pase. Sequeira, partly from compassion, and partly from political motives, resolved to succour this prince, and by placing him on the throne establish a firm interest in the affairs of his kingdom. He accordingly gave orders to Jorge Alboquerque, who was then proceeding with a strong fleet towards Malacca, to take the youth with him, whose name was Orfacam,* and after having expelled Jeinal to put him in possession of the sovereignty.

(*Footnote. Evidently corrupted, as are most of the country names and titles, which shows that the Portuguese were not at this period much conversant in the Malayan language.)

When Jeinal entered upon the administration of the political concerns of the kingdom, although he had promised his father-in-law to carry on the war in concert with him, yet, being apprehensive of the effects of the Portuguese power, he judged it more for his interest to seek a reconciliation with them than to provoke their resentment, and in pursuance of that system had so far recommended himself to Garcia de Sa, the governor of Malacca, that he formed a treaty of alliance with him. This was however soon interrupted, and chiefly by the imprudence of a man named Diogo Vaz, who made use of such insulting language to the king, because he delayed payment of a sum of money he owed him, that the courtiers, seized with indignation, immediately stabbed him with their krises, and, the alarm running through the city, others of the Portuguese were likewise murdered. The news of this affair, reaching Goa, was an additional motive for the resolution taken of dethroning him.

1521.

Jorge d’Alboquerque arrived at Pase in 1521 with Prince Orfacam, and the inhabitants came off in great numbers to welcome his return. The king of Aru had brought thither a considerable force the preceding day, designing to take satisfaction for the murder of his relation, the uncle of Jeinal, and now proposed to Alboquerque that they should make the attack in conjunction, who thought proper to decline it. Jeinal, although he well knew the intention of the enemy, yet sent a friendly message to Alboquerque, who in answer required him to relinquish his crown in favour of him whom he styled the lawful prince. He then represented to him the injustice of attempting to force him from the possession of what was his, not only by right of conquest but of hereditary descent, as was well known to the governor himself; that he was willing to consider himself as the vassal of the king of Portugal, and to grant every advantage in point of trade that they could expect from the administration of his rival; and that since his obtaining the crown he had manifested the utmost friendship to the Portuguese, for which he appealed to the treaty formed with him by the government of Malacca, which was not disturbed by any fault that could in justice be imputed to himself. These arguments, like all others that pass between states which harbour inimical designs, had no effect upon Alboquerque, who, after reconnoitring the ground, gave orders for the attack. The king was now sensible that there was nothing left for him but to conquer or die, and resolved to defend himself to extremity in an entrenchment he had formed at some distance from the town of Pase, where he had never yet ventured to reside as the people were in general incensed against him on account of the destruction of the late king of their choice; for though they were ever ready to demolish those whom they disliked, yet were they equally zealous to sacrifice their own lives in the cause of those to whom they were attached. The Portuguese force consisted but of three hundred men, yet such was the superiority they possessed in war over the inhabitants of these countries that they entirely routed Jeinal’s army, which amounted to three thousand, with many elephants, although they fought bravely. When he fell they became dispirited, and, the people of Aru joining in the pursuit, a dreadful slaughter succeeded, and upwards of two thousand Sumatrans lay dead, with the loss of only five or six Europeans; but several were wounded, among whom was Alboquerque himself.

The next measure was to place the young prince upon the throne, which was performed with much ceremony. The mulana was appointed his governor, and Nina Cunapan, who in several instances had shown a friendship for the Portuguese, was continued in the office of Shabandar. It was stipulated that the prince should do homage to the crown of Portugal, give a grant of the whole produce of pepper of his country at a certain price, and defray the charges of a fortress which they then prepared to erect in his kingdom, and of which Miranda d’Azeuedo was appointed captain, with a garrison of a hundred soldiers. The materials were mostly timber, with which the ruins of Jeinal’s entrenchment supplied them. After Alboquerque’s departure the works had nearly fallen into the hands of an enemy, named Melek-el-adil, who called himself sultan of Pase and made several desultory attacks upon them; but he was at length totally routed, and the fortifications were completed without further molestation.

1521.

A fleet which sailed from the west of India a short time after that of Alboquerque, under the command of Jorge de Brito, anchored in the road of Achin, in their way to the Molucca Islands. There was at this time at that place a man of the name of Joano Borba, who spoke the language of the country, having formerly fled thither from Pase when Diogo Vaz was assassinated. Being afterwards intrusted with the command of a trading vessel from Goa, which foundered at sea, he again reached Achin, with nine men in a small boat, and was hospitably received by the king, when he learned that the ship had been destined to his port. Borba came off to the fleet along with a messenger sent by the king to welcome the commander and offer him refreshments for his fleet, and, being a man of extraordinary loquacity, he gave a pompous description to Brito of a temple in the country in which was deposited a large quantity of gold: he mentioned likewise that the king was in possession of the artillery and merchandise of Gaspar d’Acosta’s vessel, some time since wrecked there; and also of the goods saved from a brigantine driven on shore at Daya, in Pacheco’s expedition; as well as of Joano de Lima’s ship, which he had caused to be cut off. Brito, being tempted by the golden prize, which he conceived already in his power, and inflamed by Borba’s representation of the king’s iniquities, sent a message in return to demand the restitution of the artillery, ship, and goods, which had been unlawfully seized. The king replied that, if he wanted those articles to be refunded, he must make his demand to the sea which had swallowed them up. Brito and his captains now resolved to proceed to an attack upon the place, and so secure did they make themselves of their prey that they refused permission to a ship lately arrived, and which did not belong to their squadron, to join them or participate in the profits of their adventure. They prepared to land two hundred men in small boats; a larger, with a more considerable detachment and their artillery, being ordered to follow. About daybreak they had proceeded halfway up the river, and came near to a little fort designed to defend the passage, where Brito thought it advisable to stop till the remainder of their force should join them; but, being importuned by his people, he advanced to make himself master of the fort, which was readily effected. Here he again resolved to make his stand, but by the imprudence of his ensign, who had drawn some of the party into a skirmish with the Achinese, he was forced to quit that post in order to save his colours, which were in danger. At this juncture the king appeared at the head of eight hundred or a thousand men, and six elephants. A desperate conflict ensued, in which the Portuguese received considerable injury. Brito sent orders for the party he had left to come up, and endeavoured to retreat to the fort, but he found himself so situated that it could not be executed without much loss, and presently after he received a wound from an arrow through the cheeks. No assistance arriving, it was proposed that they should retire in the best manner they could to their boats; but this Brito would not consent to, preferring death to flight, and immediately a lance pierced his thighs, and he fell to the ground. The Portuguese, rendered desperate, renewed the combat with redoubled vigour, all crowding to the spot where their commander lay, but their exertions availed them nothing against such unequal force, and they only rushed on to sacrifice. Almost every man was killed, and among these were near fifty persons of family who had embarked as volunteers. Those who escaped belonged chiefly to the corps-de-reserve, who did not, or could not, come up in time to succour their unfortunate companions. Upon this merited defeat the squadron immediately weighed anchor, and, after falling in with two vessels bound on the discovery of the Ilhas d’Ouro, arrived at Pase, where they found Alboquerque employed in the construction of his fortress, and went with him to make an attack on Bintang.

STATE OF ACHIN IN 1511.

At the period when Malacca fell into the hands of the Portuguese Achin and Daya are said by the historians of that nation to have been provinces subject to Pidir, and governed by two slaves belonging to the sultan of that place, to each of whom he had given a niece in marriage. Slaves, it must be understood, are in that country on a different footing from those in most other parts of the world, and usually treated as children of the family. Some of them are natives of the continent of India, whom their masters employ to trade for them; allowing them a certain proportion of the profits and permission to reside in a separate quarter of the city. It frequently happened also that men of good birth, finding it necessary to obtain the protection of some person in power, became voluntary slaves for this purpose, and the nobles, being proud of such dependants, encouraged the practice by treating them with a degree of respect, and in many instances they made them their heirs. The slave of this description who held the government of Achin had two sons, the elder of whom was named Raja Ibrahim, and the younger Raja Lella, and were brought up in the house of their master. The father being old was recalled from his post; but on account of his faithful services the sultan gave the succession to his eldest son, who appears to have been a youth of an ambitious and very sanguinary temper. A jealousy had taken place between him and the chief of Daya whilst they were together at Pidir, and as soon as he came into power he resolved to seek revenge, and with that view entered in a hostile manner the district of his rival. When the sultan interposed it not only added fuel to his resentment but inspired him with hatred towards his master, and he showed his disrespect by refusing to deliver up, on the requisition of the sultan, certain Portuguese prisoners taken from a vessel lost at Pulo Gomez, and which he afterwards complied with at the intercession of the Shabandar of Pase. This conduct manifesting an intention of entirely throwing off his allegiance, his father endeavoured to recall him to a sense of his duty by representing the obligations in which the family were indebted to the sultan, and the relationship which so nearly connected them. But so far was this admonition from producing any good effect that he took offence at his father’s presumption, and ordered him to be confined in a cage, where he died.

1521.

Irritated by these acts, the sultan resolved to proceed to extremities against him; but by means of the plunder of some Portuguese vessels, as before related, and the recent defeat of Brito’s party, he became so strong in artillery and ammunition, and so much elated with success, that he set his master at defiance and prepared to defend himself. His force proved superior to that of Pidir, and in the end he obliged the sultan to fly for refuge and assistance to the European fortress at Pase, accompanied by his nephew, the chief of Daya, who was also forced from his possessions.

1522.

Ibrahim had for some time infested the Portuguese by sending out parties against them, both by sea and land; but these being always baffled in their attempts with much loss, he began to conceive a violent antipathy against that nation, which he ever after indulged to excess. He got possession of the city of Pidir by bribing the principal officers, a mode of warfare that he often found successful and seldom neglected to attempt. These he prevailed upon to write a letter to their master, couched in artful terms, in which they besought him to come to their assistance with a body of Portuguese, as the only chance of repelling the enemy by whom they pretended to be invested. The sultan showed this letter to Andre Henriquez, then governor of the fort, who, thinking it a good opportunity to chastise the Achinese, sent by sea a detachment of eighty Europeans and two hundred Malays under the command of his brother Manuel, whilst the sultan marched overland with a thousand men and fifteen elephants to the relief of the place. They arrived at Pidir in the night, but, being secretly informed that the king of Achin was master of the city, and that the demand for succour was a stratagem, they endeavoured to make their retreat; which the land troops effected, but before the tide could enable the Portuguese to get their boats afloat they were attacked by the Achinese, who killed Manuel and thirty-five of his men.

Henriquez, perceiving his situation at Pase was becoming critical, not only from the force of the enemy but the sickly state of his garrison, and the want of provisions, which the country people now withheld from him, discontinuing the fairs that they were used to keep three times in the week, dispatched advices to the governor of India, demanding immediate succours, and also sent to request assistance of the king of Aru, who had always proved the steadfast friend of Malacca, and who, though not wealthy, because his country was not a place of trade, was yet one of the most powerful princes in those parts. The king expressed his joy in having an opportunity of serving his allies, and promised his utmost aid; not only from friendship to them, but indignation against Ibrahim, whom he regarded as a rebellious slave.

1523.

A supply of stores at length arrived from India under the charge of Lopo d’Azuedo, who had orders to relieve Henriquez in the command; but, disputes having arisen between them, and chiefly on the subject of certain works which the shabandar of Pase had been permitted to erect adjoining to the fortress, d’Azuedo, to avoid coming to an open rupture, departed for Malacca. Ibrahim, having found means to corrupt the honesty of this shabandar, who had received his office from Alboquerque, gained intelligence through him of all that passed. This treason, it is supposed, he would not have yielded to but for the desperate situation of affairs. The country of Pase was now entirely in subjection to the Achinese, and nothing remained unconquered but the capital, whilst the garrison was distracted with internal divisions.

After the acquisition of Pidir the king thought it necessary to remain there some time in order to confirm his authority, and sent his brother Raja Lella with a large army to reduce the territories of Pase, which he effected in the course of three months, and with the more facility because all the principal nobility had fallen in the action with Jeinal. He fixed his camp within half a league of the city, and gave notice to Ibrahim of the state in which matters were, who speedily joined him, being anxious to render himself master of the place before the promised succours from the king of Aru could arrive. His first step was to issue a proclamation, giving notice to the people of the town that whoever should submit to his authority within six days should have their lives, families, and properties secured to them, but that all others must expect to feel the punishment due to their obstinacy. This had the effect he looked for, the greater part of the inhabitants coming over to his camp. He then commenced his military operations, and in the third attack got possession of the town after much slaughter; those who escaped his fury taking shelter in the neighbouring mountains and thick woods. He sent a message to the commander of the fortress, requiring him to abandon it and to deliver into his hands the kings of Pidir and Daya, to whom he had given protection. Henriquez returned a spirited answer to this summons, but, being sickly at the time, at best of an unsteady disposition, and too much attached to his trading concerns for a soldier, he resolved to relinquish the command to his relation Aires Coelho, and take passage for the West of India.

1523.

He had not advanced farther on his voyage than the point of Pidir, when he fell in with two Portuguese ships bound to the Moluccas, the captains of which he made acquainted with the situation of the garrison, and they immediately proceeded to its relief. Arriving in the night they heard great firing of cannon, and learned next morning that the Achinese had made a furious assault in hopes of carrying the fortress before the ships, which were descried at a distance, could throw succours into it. They had mastered some of the outworks, and the garrison represented that it was impossible for them to support such another shock without aid from the vessels. The captains, with as much force as could be spared, entered the fort, and a sally was shortly afterwards resolved on and executed, in which the besiegers sustained considerable damage. Every effort was likewise employed to repair the breaches and stop up the mines that had been made by the enemy in order to effect a passage into the place. Ibrahim now attempted to draw them into a snare by removing his camp to a distance and making a feint of abandoning his enterprise; but this stratagem proved ineffectual. Reflecting then with indignation that his own force consisted of fifteen thousand men whilst that of the Europeans did not exceed three hundred and fifty, many of whom were sick and wounded, and others worn out with the fatigue of continual duty (intelligence whereof was conveyed to him), he resolved once more to return to the siege, and make a general assault upon all parts of the fortification at once. Two hours before daybreak he caused the place to be surrounded with eight thousand men, who approached in perfect silence. The nighttime was preferred by these people for making their attacks as being then most secure from the effect of firearms, and they also generally chose a time of rain, when the powder would not burn. As soon as they found themselves perceived they set up a hideous shout, and, fixing their scaling ladders, made of bamboo and wonderfully light, to the number of six hundred, they attempted to force their way through the embrasures for the guns; but after a strenuous contest they were at length repulsed. Seven elephants were driven with violence against the paling of one of the bastions, which gave way before them like a hedge, and overset all the men who were on it. Javelins and pikes these enormous beasts made no account of, but upon setting fire to powder under their trunks they drew back with precipitation in spite of all the efforts of their drivers, overthrew their own people, and, flying to the distance of several miles, could not again be brought into the lines. The Achinese upon receiving this check thought to take revenge by setting fire to some vessels that were in the dockyard; but this proved an unfortunate measure to them, for by the light which it occasioned the garrison were enabled to point their guns, and did abundant execution.

1524.

Henriquez, after beating sometime against a contrary wind, put back to Pase, and, coming on shore the day after this conflict, resumed his command. A council was soon after held to determine what measures were fittest to be pursued in the present situation of affairs, and, taking into their consideration that no further assistance could be expected from the west of India in less than six months, that the garrison was sickly and provisions short, it was resolved by a majority of votes to abandon the place, and measures were taken accordingly. In order to conceal their intentions from the enemy they ordered such of the artillery and stores as could be removed conveniently to be packed up in the form of merchandise and then shipped off. A party was left to set fire to the buildings, and trains of powder were so disposed as to lead to the larger cannon, which they overcharged that they might burst as soon as heated. But this was not effectually executed, and the pieces mostly fell into the hands of the Achinese, who upon the first alarm of the evacuation rushed in, extinguished the flames, and turned upon the Portuguese their own artillery, many of whom were killed in the water as they hurried to get into their boats. They now lost as much credit by this ill conducted retreat as they had acquired by their gallant defence, and were insulted by the reproachful shouts of the enemy, whose power was greatly increased by this acquisition of military stores, and of which they often severely experienced the effects. To render their disgrace more striking it happened that as they sailed out of the harbour they met thirty boats laden with provisions for their use from the king of Aru, who was himself on his march overland with four thousand men: and when they arrived at Malacca they found troops and stores embarked there for their relief. The unfortunate princes who had sought an asylum with them now joined in their flight; the sultan of Pase proceeded to Malacca, and the sultan of Pidir and chief of Daya took refuge with the king of Aru.

1525.

Raja Nara, king of Indragiri, in conjunction with a force from Bintang, attacked the king of a neighbouring island called Lingga, who was in friendship with the Portuguese. A message which passed on this occasion gives a just idea of the style and manners of this people. Upon their acquainting the king of Lingga, in their summons of surrender, that they had lately overcome the fleet of Malacca, he replied that his intelligence informed him of the contrary; that he had just made a festival and killed fifty goats to celebrate one defeat which they had received, and hoped soon to kill a hundred in order to celebrate a second. His expectations were fulfilled, or rather anticipated, for the Portuguese, having a knowledge of the king of Indragiri’s design, sent out a small fleet which routed the combined force before the king of Lingga was acquainted with their arrival, his capital being situated high up on the river.

1526.

In the next year, at the conquest of Bintang, this king unsolicited sent assistance to his European allies.

1527.

However well founded the accounts may have been which the Portuguese have given us of the cruelties committed against their people by the king of Achin, the barbarity does not appear to have been only on one side. Francisco de Mello, being sent in an armed vessel with dispatches to Goa, met near Achin Head with a ship of that nation just arrived from Mecca and supposed to be richly laden. As she had on board three hundred Achinese and forty Arabs he dared not venture to board her, but battered her at a distance, when suddenly she filled and sunk, to the extreme disappointment of the Portuguese, who thereby lost their prize; but they wreaked their vengeance on the unfortunate crew as they endeavoured to save themselves by swimming, and boast that they did not suffer a man to escape. Opportunities of retaliation soon offered.

1528.

Simano de Sousa, going with a reinforcement to the Moluccas from Cochin, was overtaken in the bay by a violent storm, which forced him to stow many of his guns in the hold; and, having lost several of his men through fatigue, he made for the nearest port he could take shelter in, which proved to be Achin. The king, having the destruction of the Portuguese at heart, and resolving if possible to seize their vessel, sent off a message to De Sousa recommending his standing in closer to the shore, where he would have more shelter from the gale which still continued, and lie more conveniently for getting off water and provisions, at the same time inviting him to land. This artifice not succeeding, he ordered out the next morning a thousand men in twenty boats, who at first pretended they were come to assist in mooring the ship; but the captain, aware of their hostile design, fired amongst them, when a fierce engagement took place in which the Achinese were repulsed with great slaughter, but not until they had destroyed forty of the Portuguese. The king, enraged at this disappointment, ordered a second attack, threatening to have his admiral trampled to death by elephants if he failed of success. A boat was sent ahead of this fleet with a signal of peace, and assurances to De Sousa that the king, as soon as he was made acquainted with the injury that had been committed, had caused the perpetrators of it to be punished, and now once more requested him to come on shore and trust to his honour. This proposal some of the crew were inclined that he should accept, but being animated by a speech that he made to them it was resolved that they should die with arms in their hands in preference to a disgraceful and hazardous submission. The combat was therefore renewed, with extreme fury on the one side, and uncommon efforts of courage on the other, and the assailants were a second time repulsed; but one of those who had boarded the vessel and afterwards made his escape represented to the Achinese the reduced and helpless situation of their enemy, and, fresh supplies coming off, they were encouraged to return to the attack. De Sousa and his people were at length almost all cut to pieces, and those who survived, being desperately wounded, were overpowered, and led prisoners to the king, who unexpectedly treated them with extraordinary kindness, in order to cover the designs he harboured, and pretended to lament the fate of their brave commander. He directed them to fix upon one of their companions, who should go in his name to the governor of Malacca, to desire he would immediately send to take possession of the ship, which he meant to restore, as well as to liberate them. He hoped by this artifice to draw more of the Portuguese into his power, and at the same time to effect a purpose of a political nature. A war had recently broken out between him and the king of Aru, the latter of whom had deputed ambassadors to Malacca, to solicit assistance, in return for his former services, and which was readily promised to him. It was highly the interest of the king of Achin to prevent this junction, and therefore, though determined to relax nothing in his plans of revenge, he hastened to dispatch Antonio Caldeira, one of the captives, with proposals of accommodation and alliance, offering to restore not only this vessel, but also the artillery which he had taken at Pase. These terms appeared to the governor too advantageous to be rejected. Conceiving a favourable idea of the king’s intentions, from the confidence which Caldeira, who was deceived by the humanity shown to the wounded captives, appeared to place in his sincerity, he became deaf to the representations that were made to him by more experienced persons of his insidious character. A message was sent back, agreeing to accept his friendship on the proposed conditions, and engaging to withhold the promised succours from the king of Aru. Caldeira, in his way to Achin, touched at an island, where he was cut off with those who accompanied him. The ambassadors from Aru being acquainted with this breach of faith, retired in great disgust, and the king, incensed at the ingratitude shown him, concluded a peace with Achin; but not till after an engagement between their fleets had taken place, in which the victory remained undecided.

In order that he might learn the causes of the obscurity in which his negotiations with Malacca rested, Ibrahim dispatched a secret messenger to Senaia Raja, bandhara of that city, with whom he held a correspondence; desiring also to be informed of the strength of the garrison. Hearing in answer that the governor newly arrived was inclined to think favourably of him, he immediately sent an ambassador to wait on him with assurances of his pacific and friendly disposition, who returned in company with persons empowered, on the governor’s part, to negotiate a treaty of commerce. These, upon their arrival at Achin, were loaded with favours and costly presents, the news of which quickly flew to Malacca, and, the business they came on being adjusted, they were suffered to depart; but they had not sailed far before they were overtaken by boats sent after them, and were stripped and murdered. The governor, who had heard of their setting out, concluded they were lost by accident. Intelligence of this mistaken opinion was transmitted to the king, who thereupon had the audacity to request that he might be honoured with the presence of some Portuguese of rank and consequence in his capital, to ratify in a becoming manner the articles that had been drawn up; as he ardently wished to see that nation trafficking freely in his dominions.

1529.

The deluded governor, in compliance with this request, adopted the resolution of sending thither a large ship under the command of Manuel Pacheco, with a rich cargo, the property of himself and several merchants of Malacca, who themselves embarked with the idea of making extraordinary profits. Senaia conveyed notice of this preparation to Achin, informing the king at the same time that, if he could make himself master of this vessel, Malacca must fall an easy prey to him, as the place was weakened of half its force for the equipment. When Pacheco approached the harbour he was surrounded by a great number of boats, and some of the people began to suspect treachery, but so strongly did the spirit of delusion prevail in this business that they could not persuade the captain to put himself on his guard. He soon had reason to repent his credulity. Perceiving an arrow pass close by him, he hastened to put on his coat of mail, when a second pierced his neck, and he soon expired. The vessel then became an easy prey, and the people, being made prisoners, were shortly afterwards massacred by the king’s order, along with the unfortunate remnant of De Sousa’s crew, so long flattered with the hopes of release. By this capture the king was supposed to have remained in possession of more artillery than was left in Malacca, and he immediately fitted out a fleet to take advantage of its exposed state. The pride of success causing him to imagine it already in his power, he sent a taunting message to the governor in which he thanked him for the late instances of his liberality, and let him know he should trouble him for the remainder of his naval force.

Senaia had promised to put the citadel into his hands, and this had certainly been executed but for an accident that discovered his treasonable designs. The crews of some vessels of the Achinese fleet landed on a part of the coast not far from the city, where they were well entertained by the natives, and in the openness of conviviality related the transactions which had lately passed at Achin, the correspondence of Senaia, and the scheme that was laid for rising on the Portuguese when they should be at church, murdering them, and seizing the fortress. Intelligence of this was reported with speed to the governor, who had Senaia instantly apprehended and executed. This punishment served to intimidate those among the inhabitants who were engaged in the conspiracy, and disconcerted the plans of the king of Achin.

This appears to be the last transaction of Ibrahim’s reign recorded by the Portuguese historians. His death is stated by De Barros to have taken place in the year 1528 in consequence of poison administered to him by one of his wives, to revenge the injuries her brother, the chief of Daya, had suffered at his hand. In a Malayan work (lately come into my possession) containing the annals of the kingdom of Achin, it is said that a king, whose title was sultan Saleh-eddin-shah, obtained the sovereignty in a year answering to 1511 of our era, and who, after reigning about eighteen years, was dethroned by a brother in 1529. Notwithstanding some apparent discordance between the two accounts there can be little doubt of the circumstances applying to the same individual, as it may well be presumed that, according to the usual practice in the East, he adopted upon ascending the throne a title different from the name which he had originally borne, although that might continue to be his more familiar appellation, especially in the mouths of his enemies. The want of precise coincidence in the dates cannot be thought an objection, as the event not falling under the immediate observation of the Portuguese they cannot pretend to accuracy within a few months, and even their account of the subsequent transactions renders it more probable that it happened in 1529; nor are the facts of his being dethroned by the brother, or put to death by the sister, materially at variance with each other; and the latter circumstance, whether true or false, might naturally enough be reported at Malacca.

1529.

His successor took the name of Ala-eddin-shah, and afterwards, from his great enterprises, acquired the additional epithet of keher or the powerful. By the Portuguese he is said to have styled himself king of Achin, Barus, Pidir, Pase, Daya, and Batta, prince of the land of the two seas, and of the mines of Menangkabau.

1537.

Nothing is recorded of his reign until the year 1537, in which he twice attacked Malacca. The first time he sent an army of three thousand men who landed near the city by night, unperceived by the garrison, and, having committed some ravages in the suburbs, were advancing to the bridge, when the governor, Estavano de Gama, sallied out with a party and obliged them to retreat for shelter to the woods. Here they defended themselves during the next day, but on the following night they re-embarked, with the loss of five hundred men. A few months afterwards the king had the place invested with a larger force; but in the interval the works had been repaired and strengthened, and after three days ineffectual attempt the Achinese were again constrained to retire.

1547.

In the year 1547 he once more fitted out a fleet against Malacca, where a descent was made; but, contented with some trifling plunder, the army re-embarked, and the vessels proceeded to the river of Parles on the Malayan coast. Hither they were followed by a Portuguese squadron, which attacked and defeated a division of the fleet at the mouth of the river. This victory was rendered famous, not so much by the valour of the combatants, as by a revelation opportunely made from heaven to the celebrated missionary Francisco Xavier of the time and circumstances of it, and which he announced to the garrison at a moment when the approach of a powerful invader from another quarter had caused much alarm and apprehension among them.

Many transactions of the reign of this prince, particularly with the neighbouring states of Batta and Aru (about the years 1539 and 1541) are mentioned by Ferdinand Mendez Pinto; but his writings are too apocryphal to allow of the facts being recorded upon his authority. Yet there is the strongest internal evidence of his having been more intimately acquainted with the countries of which we are now speaking, the character of the inhabitants, and the political transactions of the period, than any of his contemporaries; and it appears highly probable that what he has related is substantially true: but there is also reason to believe that he composed his work from recollection after his return to Europe, and he may not have been scrupulous in supplying from a fertile imagination the unavoidable failures of a memory, however richly stored.

1556.

The death of Ala-eddin took place, according to the Annals, in 1556, after a reign of twenty-eight years.

1565.

He was succeeded by sultan Hussein­shah, who reigned about eight, and dying in 1565 was succeeded by his son, an infant. This child survived only seven months; and in the same year the throne was occupied by Raja Firman-shah, who was murdered soon after.

1567.

His successor, Raja Janil, experienced a similar fate when he had reigned ten months. This event is placed in 1567. Sultan Mansur-shah, from the kingdom of Perak in the peninsula, was the next who ascended the throne.

1567.

The western powers of India having formed a league for the purpose of extirpating the Portuguese, the king of Achin was invited to accede to it, and, in conformity with the engagements by which the respective parties were bound, he prepared to attack them in Malacca, and carried thither a numerous fleet, in which were fifteen thousand people of his own subjects, and four hundred Turks, with two hundred pieces of artillery of different sizes. In order to amuse the enemy he gave out that his force was destined against Java, and sent a letter, accompanied with a present of a kris, to the governor, professing strong sentiments of friendship. A person whom he turned on shore with marks of ignominy, being suspected for a spy, was taken up, and being put to the torture confessed that he was employed by the Ottoman emperor and king of Achin to poison the principal officers of the place, and to set fire to their magazine. He was put to death, and his mutilated carcase was sent off to the king. This was the signal for hostilities. He immediately landed with all his men and commenced a regular siege. Sallies were made with various success and very unequal numbers. In one of these the chief of Aru, the king’s eldest son, was killed. In another the Portuguese were defeated and lost many officers. A variety of stratagems were employed to work upon the fears and shake the fidelity of the inhabitants of the town. A general assault was given in which, after prodigious efforts of courage, and imminent risk of destruction, the besieged remained victorious. The king, seeing all his attempts fruitless, at length departed, having lost three thousand men before the walls, beside about five hundred who were said to have died of their wounds on the passage. The king of Ujong-tanah or Johor, who arrived with a fleet to the assistance of the place, found the sea for a long distance covered with dead bodies. This was esteemed one of the most desperate and honourable sieges the Portuguese experienced in India, their whole force consisting of but fifteen hundred men, of whom no more than two hundred were Europeans.

1568.

In the following year a vessel from Achin bound to Java, with ambassadors on board to the queen of Japara, in whom the king wished to raise up a new enemy against the Portuguese, was met in the straits by a vessel from Malacca, who took her and put all the people to the sword. It appears to have been a maxim in these wars never to give quarter to an enemy, whether resisting or submitting.

1568

 

Fatahillah (1568-1570)

Kekosongan pemegang kekuasaan itu kemudian diisi dengan mengukuhkan pejabat keraton yang selama Sunan Gunung Jati melaksanakan tugas dakwah, pemerintahan dijabat oleh Fatahillah atau Fadillah Khan.

Fatahillah kemudian naik takhta, dan memerintah Cirebon secara resmi menjadi raja sejak tahun 1568. Fatahillah menduduki takhta kerajaan Cirebon hanya berlangsung dua tahun karena ia meninggal dunia pada tahun 1570, dua tahun setelah Sunan Gunung Jati wafat dan dimakamkan berdampingan dengan makam Sunan Gunung Jati di Gedung Jinem Astana Gunung Sembung.

Panembahan Ratu I (1570-1649)

Sepeninggal Fatahillah, oleh karena tidak ada calon lain yang layak menjadi raja, takhta kerajaan jatuh kepada cucu Sunan Gunung Jati yaitu Pangeran Emas putra tertua Pangeran Dipati Carbon atau cicit Sunan Gunung Jati. Pangeran Emas kemudian bergelar Panembahan Ratu I dan memerintah Cirebon selama kurang lebih 79 tahun.

1649

Panembahan Ratu II (1649-1677)

Setelah Panembahan Ratu I meninggal dunia pada tahun 1649, pemerintahan Kesultanan Cirebon dilanjutkan oleh cucunya yang bernama Pangeran Rasmi atau Pangeran Karim, karena ayah Pangeran Rasmi yaitu Pangeran Seda ing Gayam atau Panembahan Adiningkusumah meninggal lebih dahulu. Pangeran Rasmi kemudian menggunakan nama gelar ayahnya almarhum yakni Panembahan Adiningkusuma yang kemudian dikenal pula dengan sebutan Panembahan Girilaya atau Panembahan Ratu II.

Panembahan Girilaya pada masa pemerintahannya terjepit di antara dua kekuatan kekuasaan, yaitu Kesultanan Banten dan Kesultanan Mataram. Banten merasa curiga sebab Cirebon dianggap lebih mendekat ke Mataram (Amangkurat I adalah mertua Panembahan Girilaya). Mataram dilain pihak merasa curiga bahwa Cirebon tidak sungguh-sungguh mendekatkan diri, karena Panembahan Girilaya dan Sultan Ageng Tirtayasa dari Banten adalah sama-sama keturunan Pajajaran. Kondisi ini memuncak dengan meninggalnya Panembahan Girilaya di Kartasura dan ditahannya Pangeran Martawijaya dan Pangeran Kartawijaya di Mataram.

Panembahan Girilaya adalah menantu Sultan Agung Hanyokrokusumo dari Kerajaan Mataram (Islam). Makamnya di Jogjakarta, di bukit Giriloyo, dekat dengan makam raja raja Mataram di Imogiri. Menurut beberapa sumber di Imogiri maupun Giriloyo, tinggi makam Panembahan Giriloyo adalah sejajar dengan makam Sultan Agung di Imogiri.

1677

Terpecahnya Kesultanan Cirebon

Dengan kematian Panembahan Girilaya, maka terjadi kekosongan penguasa. Sultan Ageng Tirtayasa segera menobatkan Pangeran Wangsakerta sebagai pengganti Panembahan Girilaya, atas tanggung jawab pihak Banten. Sultan Ageng Tirtayasa kemudian mengirimkan pasukan dan kapal perang untuk membantu Trunojoyo, yang saat itu sedang memerangi Amangkurat I dari Mataram. Dengan bantuan Trunojoyo, maka kedua putra Panembahan Girilaya yang ditahan akhirnya dapat dibebaskan dan dibawa kembali ke Cirebon untuk kemudian juga dinobatkan sebagai penguasa Kesultanan Cirebon.

Perpecahan  Cirebon I (1677)

Pembagian pertama terhadap Kesultanan Cirebon, dengan demikian terjadi pada masa penobatan tiga orang putra Panembahan Girilaya, yaitu Sultan Sepuh, Sultan Anom, dan Panembahan Cirebon pada tahun 1677. Ini merupakan babak baru bagi keraton Cirebon, dimana kesultanan terpecah menjadi tiga dan masing-masing berkuasa dan menurunkan para sultan berikutnya. Dengan demikian, para penguasa Kesultanan Cirebon berikutnya adalah:

  • Sultan Keraton Kasepuhan, Pangeran Martawijaya, dengan gelar Sultan Sepuh Abil Makarimi Muhammad Samsudin (1677-1703)
  • Sultan Kanoman, Pangeran Kartawijaya, dengan gelar Sultan Anom Abil Makarimi Muhammad Badrudin (1677-1723)
  • Pangeran Wangsakerta, sebagai Panembahan Cirebon dengan gelar Pangeran Abdul Kamil Muhammad Nasarudin atau Panembahan Tohpati (1677-1713).

Perubahan gelar dari Panembahan menjadi Sultan bagi dua putra tertua Pangeran Girilaya ini dilakukan oleh Sultan Ageng Tirtayasa, karena keduanya dilantik menjadi Sultan Cirebon di ibukota Banten. Sebagai sultan, mereka mempunyai wilayah kekuasaan penuh, rakyat, dan keraton masing-masing. Pangeran Wangsakerta tidak diangkat menjadi sultan melainkan hanya Panembahan. Ia tidak memiliki wilayah kekuasaan atau keraton sendiri, akan tetapi berdiri sebagai kaprabonan (paguron), yaitu tempat belajar para intelektual keraton. Dalam tradisi kesultanan di Cirebon, suksesi kekuasaan sejak tahun 1677 berlangsung sesuai dengan tradisi keraton, di mana seorang sultan akan menurunkan takhtanya kepada anak laki-laki tertua dari permaisurinya. Jika tidak ada, akan dicari cucu atau cicitnya. Jika terpaksa, maka orang lain yang dapat memangku jabatan itu sebagai pejabat sementara.

Perpecahan Cirebon II (1807)

Suksesi para sultan selanjutnya pada umumnya berjalan lancar, sampai pada masa pemerintahan Sultan Anom IV (1798-1803), dimana terjadi perpecahan karena salah seorang putranya, yaitu Pangeran Raja Kanoman, ingin memisahkan diri membangun kesultanan sendiri dengan nama Kesultanan Kacirebonan.

Kehendak Pangeran Raja Kanoman didukung oleh pemerintah Kolonial Belanda dengan keluarnya besluit (Bahasa Belanda: surat keputusan) Gubernur-Jendral Hindia Belanda yang mengangkat Pangeran Raja Kanoman menjadi Sultan Carbon Kacirebonan tahun 1807 dengan pembatasan bahwa putra dan para penggantinya tidak berhak atas gelar sultan, cukup dengan gelar pangeran. Sejak itu di Kesultanan Cirebon bertambah satu penguasa lagi, yaitu Kesultanan Kacirebonan, pecahan dari Kesultanan Kanoman. Sementara tahta Sultan Kanoman V jatuh pada putra Sultan Anom IV yang lain bernama Sultan Anom Abusoleh Imamuddin (1803-1811).

1906

Masa kolonial dan kemerdekaan

Sesudah kejadian tersebut, pemerintah Kolonial Belanda pun semakin dalam ikut campur dalam mengatur Cirebon, sehingga semakin surutlah peranan dari keraton-keraton Kesultanan Cirebon di wilayah-wilayah kekuasaannya. Puncaknya terjadi pada tahun-tahun 1906 dan 1926, dimana kekuasaan pemerintahan Kesultanan Cirebon secara resmi dihapuskan dengan disahkannya Gemeente Cheirebon (Kota Cirebon), yang mencakup luas 1.100 Hektar, dengan penduduk sekitar 20.000 jiwa (Stlb. 1906 No. 122 dan Stlb. 1926 No. 370). Tahun 1942, Kota Cirebon kembali diperluas menjadi 2.450 hektar.

Pada masa kemerdekaan, wilayah Kesultanan Cirebon menjadi bagian yang tidak terpisahkan dari Negara Kesatuan Republik Indonesia. Secara umum, wilayah Kesultanan Cirebon tercakup dalam Kota Cirebon dan Kabupaten Cirebon, yang secara administratif masing-masing dipimpin oleh pejabat pemerintah Indonesia yaitu walikota dan bupati.

Perkembangan terakhir

Setelah masa kemerdekaan Indonesia, Kesultanan Cirebon tidak lagi merupakan pusat dari pemerintahan dan pengembangan agama Islam. Meskipun demikian keraton-keraton yang ada tetap menjalankan perannya sebagai pusat kebudayaan masyarakat khususnya di wilayah Cirebon dan sekitarnya. Kesultanan Cirebon turut serta dalam berbagai upacara dan perayaan adat masyarakat dan telah beberapa kali ambil bagian dalam Festival Keraton Nusantara (FKN).

Umumnya, Keraton Kasepuhan sebagai istana Sultan Sepuh dianggap yang paling penting karena merupakan keraton tertua yang berdiri tahun 1529, sedangkan Keraton Kanoman sebagai istana Sultan Anom berdiri tahun 1622, dan yang terkemudian adalah Keraton Kacirebonan dan Keraton Kaprabonan.

Pada awal bulan Maret 2003, telah terjadi konflik internal di keraton Kanoman, antara Pangeran Raja Muhammad Emirudin dan Pangeran Elang Muhammad Saladin, untuk pengangkatan tahta Sultan Kanoman XII. Pelantikan kedua sultan ini diperkirakan menimbulkan perpecahan di kalangan kerabat keraton tersebut.

Kerajaan Islam di Maluku

Kerajaan Gapi atau yang kemudian lebih dikenal sebagai Kesultanan Ternate (mengikuti nama ibukotanya) adalah salah satu dari 4 kerajaan Islam di Maluku dan merupakan salah satu kerajaan Islam tertua di nusantara. Didirikan oleh Baab Mashur Malamo pada 1257. Kesultanan Ternate memiliki peran penting di kawasan timur nusantara antara abad ke-13 hingga abad ke-17. Kesultanan Ternate menikmati kegemilangan di paruh abad ke -16 berkat perdagangan rempah-rempah dan kekuatan militernya. Di masa jaya kekuasaannya membentang mencakup wilayah Maluku, Sulawesi utara, timur dan tengah, bagian selatan kepulauan Filipina hingga sejauh kepulauan Marshall di pasifik.

Asal Usul

Pulau Gapi (kini Ternate) mulai ramai di awal abad ke-13, penduduk Ternate awal merupakan warga eksodus dari Halmahera. Awalnya di Ternate terdapat 4 kampung yang masing – masing dikepalai oleh seorang momole (kepala marga), merekalah yang pertama – tama mengadakan hubungan dengan para pedagang yang datang dari segala penjuru mencari rempah – rempah. Penduduk Ternate semakin heterogen dengan bermukimnya pedagang Arab, Jawa, Melayu dan Tionghoa. Oleh karena aktivitas perdagangan yang semakin ramai ditambah ancaman yang sering datang dari para perompak maka atas prakarsa momole Guna pemimpin Tobona diadakan musyawarah untuk membentuk suatu organisasi yang lebih kuat dan mengangkat seorang pemimpin tunggal sebagai raja.

Tahun 1257 momole Ciko pemimpin Sampalu terpilih dan diangkat sebagai Kolano (raja) pertama dengan gelar Baab Mashur Malamo (1257-1272). Kerajaan Gapi berpusat di kampung Ternate, yang dalam perkembangan selanjutnya semakin besar dan ramai sehingga oleh penduduk disebut juga sebagai “Gam Lamo” atau kampung besar (belakangan orang menyebut Gam Lamo dengan Gamalama). Semakin besar dan populernya Kota Ternate, sehingga kemudian orang lebih suka mengatakan kerajaan Ternate daripada kerajaan Gapi. Di bawah pimpinan beberapa generasi penguasa berikutnya, Ternate berkembang dari sebuah kerajaan yang hanya berwilayahkan sebuah pulau kecil menjadi kerajaan yang berpengaruh dan terbesar di bagian timur Indonesia khususnya Maluku.

Organisasi kerajaan

Di masa – masa awal suku Ternate dipimpin oleh para momole. Setelah membentuk kerajaan jabatan pimpinan dipegang seorang raja yang disebut Kolano. Mulai pertengahan abad ke-15, Islam diadopsi secara total oleh kerajaan dan penerapan syariat Islam diberlakukan. Sultan Zainal Abidin meninggalkan gelar Kolano dan menggantinya dengan gelar Sultan. Para ulama menjadi figur penting dalam kerajaan.

Setelah Sultan sebagai pemimpin tertinggi, ada jabatan Jogugu (perdana menteri) dan Fala Raha sebagai para penasihat. Fala Raha atau Empat Rumah adalah empat klan bangsawan yang menjadi tulang punggung kesultanan sebagai representasi para momole di masa lalu, masing – masing dikepalai seorang Kimalaha. Mereka antara lain ; Marasaoli, Tomagola, Tomaito dan Tamadi. Pejabat – pejabat tinggi kesultanan umumnya berasal dari klan – klan ini. Bila seorang sultan tak memiliki pewaris maka penerusnya dipilih dari salah satu klan. Selanjutnya ada jabatan – jabatan lain Bobato Nyagimoi se Tufkange (Dewan 18), Sabua Raha, Kapita Lau, Salahakan, Sangaji dll. Untuk lebih jelasnya lihat Struktur organisasi kesultanan Ternate.

Moloku Kie Raha

Selain Ternate, di Maluku juga terdapat paling tidak 5 kerajaan lain yang memiliki pengaruh. Tidore, Jailolo, Bacan, Obi dan Loloda. Kerajaan – kerajaan ini merupakan saingan Ternate memperebutkan hegemoni di Maluku. Berkat perdagangan rempah Ternate menikmati pertumbuhan ekonomi yang mengesankan, dan untuk memperkuat hegemoninya di Maluku Ternate mulai melakukan ekspansi. Hal ini menimbulkan antipati dan memperbesar kecemburuan kerajaan lain di Maluku, mereka memandang Ternate sebagai musuh bersama hingga memicu terjadinya perang. Demi menghentikan konflik yang berlarut – larut, raja Ternate ke-7 Kolano Cili Aiya atau disebut juga Kolano Sida Arif Malamo (1322-1331) mengundang raja – raja Maluku yang lain untuk berdamai dan bermusyawarah membentuk persekutuan. Persekutuan ini kemudian dikenal sebagai Persekutan Moti atau Motir Verbond. Butir penting dari pertemuan ini selain terjalinnya persekutuan adalah penyeragaman bentuk kelembagaan kerajaan di Maluku. Oleh karena pertemuan ini dihadiri 4 raja Maluku yang terkuat maka disebut juga sebagai persekutuan Moloku Kie Raha (Empat Gunung Maluku).

Kedatangan Islam

Tak ada sumber yang jelas mengenai kapan awal kedatangan Islam di Maluku khususnya Ternate. Namun diperkirakan sejak awal berdirinya kerajaan Ternate masyarakat Ternate telah mengenal Islam mengingat banyaknya pedagang Arab yang telah bermukim di Ternate kala itu. Beberapa raja awal Ternate sudah menggunakan nama bernuansa Islam namun kepastian mereka maupun keluarga kerajaan memeluk Islam masih diperdebatkan. Hanya dapat dipastikan bahwa keluarga kerajaan Ternate resmi memeluk Islam pertengahan abad ke-15.

Kolano Marhum (1465-1486),

penguasa Ternate ke-18 adalah raja pertama yang diketahui memeluk Islam bersama seluruh kerabat dan pejabat istana. Pengganti Kolano Marhum adalah puteranya, Zainal Abidin (1486-1500). Beberapa langkah yang diambil Sultan Zainal Abidin adalah meninggalkan gelar Kolano dan menggantinya dengan Sultan, Islam diakui sebagai agama resmi kerajaan, syariat Islam diberlakukan, membentuk lembaga kerajaan sesuai hukum Islam dengan melibatkan para ulama. Langkah-langkahnya ini kemudian diikuti kerajaan lain di Maluku secara total, hampir tanpa perubahan. Ia juga mendirikan madrasah yang pertama di Ternate. Sultan Zainal Abidin pernah memperdalam ajaran Islam dengan berguru pada Sunan Giri di pulau Jawa, disana beliau dikenal sebagai “Sultan Bualawa” (Sultan Cengkih).

 

1500

Kedatangan Portugis dan perang saudara

Di masa pemerintahan Sultan Bayanullah (1500-1521), Ternate semakin berkembang, rakyatnya diwajibkan berpakaian secara islami, teknik pembuatan perahu dan senjata yang diperoleh dari orang Arab dan Turki digunakan untuk memperkuat pasukan Ternate. Di masa ini pula datang orang Eropa pertama di Maluku, Loedwijk de Bartomo (Ludovico Varthema) tahun 1506. Tahun 1512 Portugis untuk pertama kalinya menginjakkan kaki di Ternate dibawah pimpinan Fransisco Serrao, atas persetujuan Sultan, Portugis diizinkan mendirikan pos dagang di Ternate. Portugis datang bukan semata – mata untuk berdagang melainkan untuk menguasai perdagangan rempah – rempah Pala dan Cengkih di Maluku. Untuk itu terlebih dulu mereka harus menaklukkan Ternate. Sultan Bayanullah wafat meninggalkan pewaris – pewaris yang masih sangat belia. Janda sultan, permaisuri Nukila dan Pangeran Taruwese, adik almarhum sultan bertindak sebagai wali. Permaisuri Nukila yang asal Tidore bermaksud menyatukan Ternate dan Tidore dibawah satu mahkota yakni salah satu dari kedua puteranya, pangeran Hidayat (kelak Sultan Dayalu) dan pangeran Abu Hayat (kelak Sultan Abu Hayat II). Sementara pangeran Tarruwese menginginkan tahta bagi dirinya sendiri. Portugis memanfaatkan kesempatan ini dan mengadu domba keduanya hingga pecah perang saudara. Kubu permaisuri Nukila didukung Tidore sedangkan pangeran Taruwese didukung Portugis. Setelah meraih kemenangan pangeran Taruwese justru dikhianati dan dibunuh Portugis. Gubernur Portugis bertindak sebagai penasihat kerajaan dan dengan pengaruh yang dimiliki berhasil membujuk dewan kerajaan untuk mengangkat pangeran Tabariji sebagai sultan. Tetapi ketika Sultan Tabariji mulai menunjukkan sikap bermusuhan, ia difitnah dan dibuang ke Goa – India.

Disana ia dipaksa Portugis untuk menandatangani perjanjian menjadikan Ternate sebagai kerajaan Kristen dan vasal kerajaan Portugis, namun perjanjian itu ditolak mentah-mentah Sultan Khairun (1534-1570).

 

 

Kesultanan Bacan

1521

Kesultanan Bacan adalah suatu kerajaan yang berpusat di Pulau Bacan, Kepulauan Maluku. Raja Bacan pertama yang memeluk Islam adalah Raja Zainulabidin yang bersyahadat pada tahun 1521. Meski berada di Maluku, wilayahnya cukup luas hingga ke wilayah Papua. Banyak kepala suku di wilayah Waigeo, Misool dan beberapa daerah lain yang berada di bawah administrasi pemerintahan kerajaan Bacan.

 

1569.

In 1569 a single ship, commanded by Lopez Carrasco, passing near Achin, fell in with a fleet coming out of that port, consisting of twenty large galleys and a hundred and eighty other vessels, commanded by the king in person, and supposed to be designed against Malacca.

The situation of the Portuguese was desperate. They could not expect to escape, and therefore resolved to die like men. During three days they sustained a continual attack, when, after having by incredible exertions destroyed forty of the enemy’s vessels, and being themselves reduced to the state of a wreck, a second ship appeared in sight. The king perceiving this retired into the harbour with his shattered forces.

It is difficult to determine which of the two is the more astonishing, the vigorous stand made by such a handful of men as the whole strength of Malacca consisted of, or the prodigious resources and perseverance of the Achinese monarch.

1570

Pengusiran Portugis

Perlakuan Portugis terhadap saudara – saudaranya membuat Sultan Khairun geram dan bertekad mengusir Portugis dari Maluku. Tindak – tanduk bangsa barat yang satu ini juga menimbulkan kemarahan rakyat yang akhirnya berdiri di belakang sultan Khairun. Sejak masa sultan Bayanullah, Ternate telah menjadi salah satu dari tiga kesultanan terkuat dan pusat Islam utama di Nusantara abad ke-16 selain Aceh dan Demak setelah kejatuhan kesultanan Malaka tahun 1511. Ketiganya membentuk Tripple Alliance untuk membendung sepak terjang Portugis di Nusantara.

 

1570

Tak ingin menjadi Malaka kedua, sultan Khairun mengobarkan perang pengusiran Portugis. Kedudukan Portugis kala itu sudah sangat kuat, selain memiliki benteng dan kantong kekuatan di seluruh Maluku mereka juga memiliki sekutu – sekutu suku pribumi yang bisa dikerahkan untuk menghadang Ternate. Dengan adanya Aceh dan Demak yang terus mengancam kedudukan Portugis di Malaka,

Portugis di Maluku kesulitan mendapat bala bantuan hingga terpaksa memohon damai kepada sultan Khairun.

Secara licik Gubernur Portugis, Lopez de Mesquita mengundang Sultan Khairun ke meja perundingan dan akhirnya dengan kejam membunuh Sultan yang datang tanpa pengawalnya.

Pembunuhan Sultan Khairun semakin mendorong rakyat Ternate untuk menyingkirkan Portugis, bahkan seluruh Maluku kini mendukung kepemimpinan dan perjuangan Sultan Baabullah (1570-1583), pos-pos Portugis di seluruh Maluku dan wilayah timur Indonesia digempur, setelah peperangan selama 5 tahun, akhirnya Portugis meninggalkan Maluku untuk selamanya tahun 1575. Kemenangan rakyat Ternate ini merupakan kemenangan pertama putera-putera nusantara atas kekuatan barat.

Dibawah pimpinan Sultan Baabullah, Ternate mencapai puncak kejayaan, wilayah membentang dari Sulawesi Utara dan Tengah di bagian barat hingga kepulauan Marshall dibagian timur, dari Philipina (Selatan) dibagian utara hingga kepulauan Nusa Tenggara dibagian selatan. Sultan Baabullah dijuluki “penguasa 72 pulau” yang semuanya berpenghuni (sejarawan Belanda, Valentijn menuturkan secara rinci nama-nama ke-72 pulau tersebut) hingga menjadikan kesultanan Ternate sebagai kerajaan islam terbesar di Indonesia timur, disamping Aceh dan Demak yang menguasai wilayah barat dan tengah nusantara kala itu. Periode keemasaan tiga kesultanan ini selama abad 14 dan 15 entah sengaja atau tidak dikesampingkan dalam sejarah bangsa ini padahal mereka adalah pilar pertama yang membendung kolonialisme barat.

 

1580

Kedatangan Belanda

Sepeninggal Sultan Baabullah Ternate mulai melemah, Spanyol yang telah bersatu dengan Portugis tahun 1580 mencoba menguasai kembali Maluku dengan menyerang Ternate. Dengan kekuatan baru Spanyol memperkuat kedudukannya di Filipina, Ternate pun menjalin aliansi dengan Mindanao untuk menghalau Spanyol namun gagal bahkan sultan Said Barakati berhasil ditawan Spanyol dan dibuang ke Manila. Kekalahan demi kekalahan yang diderita memaksa Ternate meminta bantuan Belanda tahun 1603. Ternate akhirnya sukses menahan Spanyol namun dengan imbalan yang amat mahal. Belanda akhirnya secara perlahan-lahan menguasai Ternate, tanggal 26 Juni 1607 Sultan Ternate menandatangani kontrak monopoli VOC di Maluku sebagai imbalan bantuan Belanda melawan Spanyol. Di tahun 1607 pula Belanda membangun benteng Oranje di Ternate yang merupakan benteng pertama mereka di nusantara.

Sejak awal hubungan yang tidak sehat dan tidak seimbang antara Belanda dan Ternate menimbulkan ketidakpuasan para penguasa dan bangsawan Ternate. Diantaranya adalah pangeran Hidayat (15?? – 1624), Raja muda Ambon yang juga merupakan mantan wali raja Ternate ini memimpin oposisi yang menentang kedudukan sultan dan Belanda. Ia mengabaikan perjanjian monopoli dagang Belanda dengan menjual rempah – rempah kepada pedagang Jawa dan Makassar.

Perlawanan rakyat Maluku dan kejatuhan Ternate

Semakin lama cengkeraman dan pengaruh Belanda pada sultan – sultan Ternate semakin kuat, Belanda dengan leluasa mengeluarkan peraturan yang merugikan rakyat lewat perintah sultan, sikap Belanda yang kurang ajar dan sikap sultan yang cenderung manut menimbulkan kekecewaan semua kalangan. Sepanjang abad ke-17, setidaknya ada 4 pemberontakan yang dikobarkan bangsawan Ternate dan rakyat Maluku.

  • Tahun 1635, demi memudahkan pengawasan dan mengatrol harga rempah yang merosot Belanda memutuskan melakukan penebangan besar – besaran pohon cengkeh dan pala di seluruh Maluku atau yang lebih dikenal sebagai Hongi Tochten, akibatnya rakyat mengobarkan perlawanan. Tahun 1641, dipimpin oleh raja muda Ambon Salahakan Luhu, puluhan ribu pasukan gabungan Ternate – Hitu – Makassar menggempur berbagai kedudukan Belanda di Maluku Tengah. Salahakan Luhu kemudian berhasil ditangkap dan dieksekusi mati bersama seluruh keluarganya tanggal 16 Juni 1643. Perjuangan lalu dilanjutkan oleh saudara ipar Luhu, kapita Hitu Kakiali dan Tolukabessi hingga 1646.
  • Tahun 1650, para bangsawan Ternate mengobarkan perlawanan di Ternate dan Ambon, pemberontakan ini dipicu sikap Sultan Mandarsyah (1648-1650,1655-1675) yang terlampau akrab dan dianggap cenderung menuruti kemauan Belanda. Para bangsawan berkomplot untuk menurunkan Mandarsyah. Tiga diantara pemberontak yang utama adalah trio pangeran Saidi, Majira dan Kalumata. Pangeran Saidi adalah seorang Kapita Laut atau panglima tertinggi pasukan Ternate, pangeran Majira adalah raja muda Ambon sementara pangeran Kalumata adalah adik sultan Mandarsyah. Saidi dan Majira memimpin pemberontakan di Maluku tengah sementara pangeran Kalumata bergabung dengan raja Gowa sultan Hasanuddin di Makassar. Mereka bahkan sempat berhasil menurunkan sultan Mandarsyah dari tahta dan mengangkat Sultan Manilha (1650–1655) namun berkat bantuan Belanda kedudukan Mandarsyah kembali dipulihkan. Setelah 5 tahun pemberontakan Saidi cs berhasil dipadamkan. Pangeran Saidi disiksa secara kejam hingga mati sementara pangeran Majira dan Kalumata menerima pengampunan Sultan dan hidup dalam pengasingan.
  • Sultan Muhammad Nurul Islam atau yang lebih dikenal dengan nama Sultan Sibori (1675 – 1691) merasa gerah dengan tindak – tanduk Belanda yang semena – mena. Ia kemudian menjalin persekutuan dengan Datuk Abdulrahman penguasa Mindanao, namun upayanya untuk menggalang kekuatan kurang maksimal karena daerah – daerah strategis yang bisa diandalkan untuk basis perlawanan terlanjur jatuh ke tangan Belanda oleh berbagai perjanjian yang dibuat para pendahulunya. Ia kalah dan terpaksa menyingkir ke Jailolo. Tanggal 7 Juli 1683 Sultan Sibori terpaksa menandatangani perjanjian yang intinya menjadikan Ternate sebagai kerajaan vazal Belanda. Perjanjian ini mengakhiri masa Ternate sebagai negara berdaulat.

Meski telah kehilangan kekuasaan mereka beberapa Sultan Ternate berikutnya tetap berjuang mengeluarkan Ternate dari cengkeraman Belanda. Dengan kemampuan yang terbatas karena selalu diawasi mereka hanya mampu menyokong perjuangan rakyatnya secara diam – diam. Yang terakhir tahun 1914 Sultan Haji Muhammad Usman Syah (1896-1927) menggerakkan perlawanan rakyat di wilayah – wilayah kekuasaannya, bermula di wilayah Banggai dibawah pimpinan Hairuddin Tomagola namun gagal. Di Jailolo rakyat Tudowongi, Tuwada dan Kao dibawah pimpinan Kapita Banau berhasil menimbulkan kerugian di pihak Belanda, banyak prajurit Belanda yang tewas termasuk Coentroleur Belanda Agerbeek, markas mereka diobrak – abrik. Akan tetapi karena keunggulan militer serta persenjataan yang lebih lengkap dimiliki Belanda perlawanan tersebut berhasil dipatahkan, kapita Banau ditangkap dan dijatuhi hukuman gantung. Sultan Haji Muhammad Usman Syah terbukti terlibat dalam pemberontakan ini oleh karenanya berdasarkan keputusan pemerintah Hindia Belanda, tanggal 23 September 1915 no. 47, sultan Haji Muhammad Usman Syah dicopot dari jabatan sultan dan seluruh hartanya disita, beliau dibuang ke Bandung tahun 1915 dan meninggal disana tahun 1927. Pasca penurunan sultan Haji Muhammad Usman Syah jabatan sultan sempat lowong selama 14 tahun dan pemerintahan adat dijalankan oleh Jogugu serta dewan kesultanan. Sempat muncul keinginan pemerintah Hindia Belanda untuk menghapus kesultanan Ternate namun niat itu urung dilaksanakan karena khawatir akan reaksi keras yang bisa memicu pemberontakan baru sementara Ternate berada jauh dari pusat pemerintahan Belanda di Batavia.

Dalam usianya yang kini memasuki usia ke-750 tahun, Kesultanan Ternate masih tetap bertahan meskipun hanya tinggal simbol belaka. Jabatan sultan sebagai pemimpin Ternate ke-49 kini dipegang oleh sultan Drs. Hi. Mudhaffar Sjah, BcHk. (Mudaffar II) yang dinobatkan tahun 1986.

Warisan Ternate

Imperium nusantara timur yang dipimpin Ternate memang telah runtuh sejak pertengahan abad ke-17 namun pengaruh Ternate sebagai kerajaan dengan sejarah yang panjang masih terus terasa hingga berabad kemudian. Ternate memiliki andil yang sangat besar dalam kebudayaan nusantara bagian timur khususnya Sulawesi (utara dan pesisir timur) dan Maluku. Pengaruh itu mencakup agama, adat istiadat dan bahasa.

Sebagai kerajaan pertama yang memeluk Islam Ternate memiliki peran yang besar dalam upaya pengislaman dan pengenalan syariat-syariat Islam di wilayah timur nusantara dan bagian selatan Filipina. Bentuk organisasi kesultanan serta penerapan syariat Islam yang diperkenalkan pertama kali oleh sultan Zainal Abidin menjadi standar yang diikuti semua kerajaan di Maluku hampir tanpa perubahan yang berarti. Keberhasilan rakyat Ternate dibawah sultan Baabullah dalam mengusir Portugis tahun 1575 merupakan kemenangan pertama pribumi nusantara atas kekuatan barat, oleh karenanya almarhum Buya Hamka bahkan memuji kemenangan rakyat Ternate ini telah menunda penjajahan barat atas bumi nusantara selama 100 tahun sekaligus memperkokoh kedudukan Islam, dan sekiranya rakyat Ternate gagal niscaya wilayah timur Indonesia akan menjadi pusat kristen seperti halnya Filipina.

Kedudukan Ternate sebagai kerajaan yang berpengaruh turut pula mengangkat derajat Bahasa Ternate sebagai bahasa pergaulan di berbagai wilayah yang berada dibawah pengaruhnya. Prof E.K.W. Masinambow dalam tulisannya; “Bahasa Ternate dalam konteks bahasa – bahasa Austronesia dan Non Austronesia” mengemukakan bahwa bahasa Ternate memiliki dampak terbesar terhadap bahasa Melayu yang digunakan masyarakat timur Indonesia. Sebanyak 46% kosakata bahasa Melayu di Manado diambil dari bahasa Ternate. Bahasa Melayu – Ternate ini kini digunakan luas di Indonesia Timur terutama Sulawesi Utara, pesisir timur Sulawesi Tengah dan Selatan, Maluku dan Papua dengan dialek yang berbeda – beda. Dua naskah Melayu tertua di dunia adalah naskah surat sultan Ternate Abu Hayat II kepada Raja Portugal tanggal 27 April dan 8 November 1521 yang saat ini masih tersimpan di museum Lisabon – Portugal.

 

 

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1547.

In the year 1547 he once more fitted out a fleet against Malacca, where a descent was made; but, contented with some trifling plunder, the army re-embarked, and the vessels proceeded to the river of Parles on the Malayan coast. Hither they were followed by a Portuguese squadron, which attacked and defeated a division of the fleet at the mouth of the river. This victory was rendered famous, not so much by the valour of the combatants, as by a revelation opportunely made from heaven to the celebrated missionary Francisco Xavier of the time and circumstances of it, and which he announced to the garrison at a moment when the approach of a powerful invader from another quarter had caused much alarm and apprehension among them.

Many transactions of the reign of this prince, particularly with the neighbouring states of Batta and Aru (about the years 1539 and 1541) are mentioned by Ferdinand Mendez Pinto; but his writings are too apocryphal to allow of the facts being recorded upon his authority. Yet there is the strongest internal evidence of his having been more intimately acquainted with the countries of which we are now speaking, the character of the inhabitants, and the political transactions of the period, than any of his contemporaries; and it appears highly probable that what he has related is substantially true: but there is also reason to believe that he composed his work from recollection after his return to Europe, and he may not have been scrupulous in supplying from a fertile imagination the unavoidable failures of a memory, however richly stored.

1556.

The death of Ala-eddin took place, according to the Annals, in 1556, after a reign of twenty-eight years.

1565.

He was succeeded by sultan Hussein­shah, who reigned about eight, and dying in 1565 was succeeded by his son, an infant. This child survived only seven months; and in the same year the throne was occupied by Raja Firman-shah, who was murdered soon after.

1567.

His successor, Raja Janil, experienced a similar fate when he had reigned ten months. This event is placed in 1567. Sultan Mansur-shah, from the kingdom of Perak in the peninsula, was the next who ascended the throne.

1567.

The western powers of India having formed a league for the purpose of extirpating the Portuguese, the king of Achin was invited to accede to it, and, in conformity with the engagements by which the respective parties were bound, he prepared to attack them in Malacca, and carried thither a numerous fleet, in which were fifteen thousand people of his own subjects, and four hundred Turks, with two hundred pieces of artillery of different sizes. In order to amuse the enemy he gave out that his force was destined against Java, and sent a letter, accompanied with a present of a kris, to the governor, professing strong sentiments of friendship. A person whom he turned on shore with marks of ignominy, being suspected for a spy, was taken up, and being put to the torture confessed that he was employed by the Ottoman emperor and king of Achin to poison the principal officers of the place, and to set fire to their magazine. He was put to death, and his mutilated carcase was sent off to the king. This was the signal for hostilities. He immediately landed with all his men and commenced a regular siege. Sallies were made with various success and very unequal numbers. In one of these the chief of Aru, the king’s eldest son, was killed. In another the Portuguese were defeated and lost many officers. A variety of stratagems were employed to work upon the fears and shake the fidelity of the inhabitants of the town. A general assault was given in which, after prodigious efforts of courage, and imminent risk of destruction, the besieged remained victorious. The king, seeing all his attempts fruitless, at length departed, having lost three thousand men before the walls, beside about five hundred who were said to have died of their wounds on the passage. The king of Ujong-tanah or Johor, who arrived with a fleet to the assistance of the place, found the sea for a long distance covered with dead bodies. This was esteemed one of the most desperate and honourable sieges the Portuguese experienced in India, their whole force consisting of but fifteen hundred men, of whom no more than two hundred were Europeans.

1568.

In the following year a vessel from Achin bound to Java, with ambassadors on board to the queen of Japara, in whom the king wished to raise up a new enemy against the Portuguese, was met in the straits by a vessel from Malacca, who took her and put all the people to the sword. It appears to have been a maxim in these wars never to give quarter to an enemy, whether resisting or submitting.

1568

 

Fatahillah (1568-1570)

Kekosongan pemegang kekuasaan itu kemudian diisi dengan mengukuhkan pejabat keraton yang selama Sunan Gunung Jati melaksanakan tugas dakwah, pemerintahan dijabat oleh Fatahillah atau Fadillah Khan.

Fatahillah kemudian naik takhta, dan memerintah Cirebon secara resmi menjadi raja sejak tahun 1568. Fatahillah menduduki takhta kerajaan Cirebon hanya berlangsung dua tahun karena ia meninggal dunia pada tahun 1570, dua tahun setelah Sunan Gunung Jati wafat dan dimakamkan berdampingan dengan makam Sunan Gunung Jati di Gedung Jinem Astana Gunung Sembung.

Panembahan Ratu I (1570-1649)

Sepeninggal Fatahillah, oleh karena tidak ada calon lain yang layak menjadi raja, takhta kerajaan jatuh kepada cucu Sunan Gunung Jati yaitu Pangeran Emas putra tertua Pangeran Dipati Carbon atau cicit Sunan Gunung Jati. Pangeran Emas kemudian bergelar Panembahan Ratu I dan memerintah Cirebon selama kurang lebih 79 tahun.

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Kerajaan Islam di Maluku

Kerajaan Gapi atau yang kemudian lebih dikenal sebagai Kesultanan Ternate (mengikuti nama ibukotanya) adalah salah satu dari 4 kerajaan Islam di Maluku dan merupakan salah satu kerajaan Islam tertua di nusantara. Didirikan oleh Baab Mashur Malamo pada 1257. Kesultanan Ternate memiliki peran penting di kawasan timur nusantara antara abad ke-13 hingga abad ke-17. Kesultanan Ternate menikmati kegemilangan di paruh abad ke -16 berkat perdagangan rempah-rempah dan kekuatan militernya. Di masa jaya kekuasaannya membentang mencakup wilayah Maluku, Sulawesi utara, timur dan tengah, bagian selatan kepulauan Filipina hingga sejauh kepulauan Marshall di pasifik.

Asal Usul

Pulau Gapi (kini Ternate) mulai ramai di awal abad ke-13, penduduk Ternate awal merupakan warga eksodus dari Halmahera. Awalnya di Ternate terdapat 4 kampung yang masing – masing dikepalai oleh seorang momole (kepala marga), merekalah yang pertama – tama mengadakan hubungan dengan para pedagang yang datang dari segala penjuru mencari rempah – rempah. Penduduk Ternate semakin heterogen dengan bermukimnya pedagang Arab, Jawa, Melayu dan Tionghoa. Oleh karena aktivitas perdagangan yang semakin ramai ditambah ancaman yang sering datang dari para perompak maka atas prakarsa momole Guna pemimpin Tobona diadakan musyawarah untuk membentuk suatu organisasi yang lebih kuat dan mengangkat seorang pemimpin tunggal sebagai raja.

Tahun 1257 momole Ciko pemimpin Sampalu terpilih dan diangkat sebagai Kolano (raja) pertama dengan gelar Baab Mashur Malamo (1257-1272). Kerajaan Gapi berpusat di kampung Ternate, yang dalam perkembangan selanjutnya semakin besar dan ramai sehingga oleh penduduk disebut juga sebagai “Gam Lamo” atau kampung besar (belakangan orang menyebut Gam Lamo dengan Gamalama). Semakin besar dan populernya Kota Ternate, sehingga kemudian orang lebih suka mengatakan kerajaan Ternate daripada kerajaan Gapi. Di bawah pimpinan beberapa generasi penguasa berikutnya, Ternate berkembang dari sebuah kerajaan yang hanya berwilayahkan sebuah pulau kecil menjadi kerajaan yang berpengaruh dan terbesar di bagian timur Indonesia khususnya Maluku.

Organisasi kerajaan

Di masa – masa awal suku Ternate dipimpin oleh para momole. Setelah membentuk kerajaan jabatan pimpinan dipegang seorang raja yang disebut Kolano. Mulai pertengahan abad ke-15, Islam diadopsi secara total oleh kerajaan dan penerapan syariat Islam diberlakukan. Sultan Zainal Abidin meninggalkan gelar Kolano dan menggantinya dengan gelar Sultan. Para ulama menjadi figur penting dalam kerajaan.

Setelah Sultan sebagai pemimpin tertinggi, ada jabatan Jogugu (perdana menteri) dan Fala Raha sebagai para penasihat. Fala Raha atau Empat Rumah adalah empat klan bangsawan yang menjadi tulang punggung kesultanan sebagai representasi para momole di masa lalu, masing – masing dikepalai seorang Kimalaha. Mereka antara lain ; Marasaoli, Tomagola, Tomaito dan Tamadi. Pejabat – pejabat tinggi kesultanan umumnya berasal dari klan – klan ini. Bila seorang sultan tak memiliki pewaris maka penerusnya dipilih dari salah satu klan. Selanjutnya ada jabatan – jabatan lain Bobato Nyagimoi se Tufkange (Dewan 18), Sabua Raha, Kapita Lau, Salahakan, Sangaji dll. Untuk lebih jelasnya lihat Struktur organisasi kesultanan Ternate.

Moloku Kie Raha

Selain Ternate, di Maluku juga terdapat paling tidak 5 kerajaan lain yang memiliki pengaruh. Tidore, Jailolo, Bacan, Obi dan Loloda. Kerajaan – kerajaan ini merupakan saingan Ternate memperebutkan hegemoni di Maluku. Berkat perdagangan rempah Ternate menikmati pertumbuhan ekonomi yang mengesankan, dan untuk memperkuat hegemoninya di Maluku Ternate mulai melakukan ekspansi. Hal ini menimbulkan antipati dan memperbesar kecemburuan kerajaan lain di Maluku, mereka memandang Ternate sebagai musuh bersama hingga memicu terjadinya perang. Demi menghentikan konflik yang berlarut – larut, raja Ternate ke-7 Kolano Cili Aiya atau disebut juga Kolano Sida Arif Malamo (1322-1331) mengundang raja – raja Maluku yang lain untuk berdamai dan bermusyawarah membentuk persekutuan. Persekutuan ini kemudian dikenal sebagai Persekutan Moti atau Motir Verbond. Butir penting dari pertemuan ini selain terjalinnya persekutuan adalah penyeragaman bentuk kelembagaan kerajaan di Maluku. Oleh karena pertemuan ini dihadiri 4 raja Maluku yang terkuat maka disebut juga sebagai persekutuan Moloku Kie Raha (Empat Gunung Maluku).

Kedatangan Islam

Tak ada sumber yang jelas mengenai kapan awal kedatangan Islam di Maluku khususnya Ternate. Namun diperkirakan sejak awal berdirinya kerajaan Ternate masyarakat Ternate telah mengenal Islam mengingat banyaknya pedagang Arab yang telah bermukim di Ternate kala itu. Beberapa raja awal Ternate sudah menggunakan nama bernuansa Islam namun kepastian mereka maupun keluarga kerajaan memeluk Islam masih diperdebatkan. Hanya dapat dipastikan bahwa keluarga kerajaan Ternate resmi memeluk Islam pertengahan abad ke-15.

Kolano Marhum (1465-1486),

penguasa Ternate ke-18 adalah raja pertama yang diketahui memeluk Islam bersama seluruh kerabat dan pejabat istana. Pengganti Kolano Marhum adalah puteranya, Zainal Abidin (1486-1500). Beberapa langkah yang diambil Sultan Zainal Abidin adalah meninggalkan gelar Kolano dan menggantinya dengan Sultan, Islam diakui sebagai agama resmi kerajaan, syariat Islam diberlakukan, membentuk lembaga kerajaan sesuai hukum Islam dengan melibatkan para ulama. Langkah-langkahnya ini kemudian diikuti kerajaan lain di Maluku secara total, hampir tanpa perubahan. Ia juga mendirikan madrasah yang pertama di Ternate. Sultan Zainal Abidin pernah memperdalam ajaran Islam dengan berguru pada Sunan Giri di pulau Jawa, disana beliau dikenal sebagai “Sultan Bualawa” (Sultan Cengkih).

 

.

 

1569.

In 1569 a single ship, commanded by Lopez Carrasco, passing near Achin, fell in with a fleet coming out of that port, consisting of twenty large galleys and a hundred and eighty other vessels, commanded by the king in person, and supposed to be designed against Malacca.

The situation of the Portuguese was desperate. They could not expect to escape, and therefore resolved to die like men. During three days they sustained a continual attack, when, after having by incredible exertions destroyed forty of the enemy’s vessels, and being themselves reduced to the state of a wreck, a second ship appeared in sight. The king perceiving this retired into the harbour with his shattered forces.

It is difficult to determine which of the two is the more astonishing, the vigorous stand made by such a handful of men as the whole strength of Malacca consisted of, or the prodigious resources and perseverance of the Achinese monarch.

1570

Pengusiran Portugis

Perlakuan Portugis terhadap saudara – saudaranya membuat Sultan Khairun geram dan bertekad mengusir Portugis dari Maluku. Tindak – tanduk bangsa barat yang satu ini juga menimbulkan kemarahan rakyat yang akhirnya berdiri di belakang sultan Khairun. Sejak masa sultan Bayanullah, Ternate telah menjadi salah satu dari tiga kesultanan terkuat dan pusat Islam utama di Nusantara abad ke-16 selain Aceh dan Demak setelah kejatuhan kesultanan Malaka tahun 1511. Ketiganya membentuk Tripple Alliance untuk membendung sepak terjang Portugis di Nusantara.

 

1570

Tak ingin menjadi Malaka kedua, sultan Khairun mengobarkan perang pengusiran Portugis. Kedudukan Portugis kala itu sudah sangat kuat, selain memiliki benteng dan kantong kekuatan di seluruh Maluku mereka juga memiliki sekutu – sekutu suku pribumi yang bisa dikerahkan untuk menghadang Ternate. Dengan adanya Aceh dan Demak yang terus mengancam kedudukan Portugis di Malaka,

Portugis di Maluku kesulitan mendapat bala bantuan hingga terpaksa memohon damai kepada sultan Khairun.

Secara licik Gubernur Portugis, Lopez de Mesquita mengundang Sultan Khairun ke meja perundingan dan akhirnya dengan kejam membunuh Sultan yang datang tanpa pengawalnya.

Pembunuhan Sultan Khairun semakin mendorong rakyat Ternate untuk menyingkirkan Portugis, bahkan seluruh Maluku kini mendukung kepemimpinan dan perjuangan Sultan Baabullah (1570-1583), pos-pos Portugis di seluruh Maluku dan wilayah timur Indonesia digempur, setelah peperangan selama 5 tahun, akhirnya Portugis meninggalkan Maluku untuk selamanya tahun 1575. Kemenangan rakyat Ternate ini merupakan kemenangan pertama putera-putera nusantara atas kekuatan barat.

Dibawah pimpinan Sultan Baabullah, Ternate mencapai puncak kejayaan, wilayah membentang dari Sulawesi Utara dan Tengah di bagian barat hingga kepulauan Marshall dibagian timur, dari Philipina (Selatan) dibagian utara hingga kepulauan Nusa Tenggara dibagian selatan. Sultan Baabullah dijuluki “penguasa 72 pulau” yang semuanya berpenghuni (sejarawan Belanda, Valentijn menuturkan secara rinci nama-nama ke-72 pulau tersebut) hingga menjadikan kesultanan Ternate sebagai kerajaan islam terbesar di Indonesia timur, disamping Aceh dan Demak yang menguasai wilayah barat dan tengah nusantara kala itu. Periode keemasaan tiga kesultanan ini selama abad 14 dan 15 entah sengaja atau tidak dikesampingkan dalam sejarah bangsa ini padahal mereka adalah pilar pertama yang membendung kolonialisme barat.

 

1580

Kedatangan Belanda

Sepeninggal Sultan Baabullah Ternate mulai melemah, Spanyol yang telah bersatu dengan Portugis tahun 1580 mencoba menguasai kembali Maluku dengan menyerang Ternate. Dengan kekuatan baru Spanyol memperkuat kedudukannya di Filipina, Ternate pun menjalin aliansi dengan Mindanao untuk menghalau Spanyol namun gagal bahkan sultan Said Barakati berhasil ditawan Spanyol dan dibuang ke Manila. Kekalahan demi kekalahan yang diderita memaksa Ternate meminta bantuan Belanda tahun 1603. Ternate akhirnya sukses menahan Spanyol namun dengan imbalan yang amat mahal. Belanda akhirnya secara perlahan-lahan menguasai Ternate, tanggal 26 Juni 1607 Sultan Ternate menandatangani kontrak monopoli VOC di Maluku sebagai imbalan bantuan Belanda melawan Spanyol. Di tahun 1607 pula Belanda membangun benteng Oranje di Ternate yang merupakan benteng pertama mereka di nusantara.

Sejak awal hubungan yang tidak sehat dan tidak seimbang antara Belanda dan Ternate menimbulkan ketidakpuasan para penguasa dan bangsawan Ternate. Diantaranya adalah pangeran Hidayat (15?? – 1624), Raja muda Ambon yang juga merupakan mantan wali raja Ternate ini memimpin oposisi yang menentang kedudukan sultan dan Belanda. Ia mengabaikan perjanjian monopoli dagang Belanda dengan menjual rempah – rempah kepada pedagang Jawa dan Makassar.

Perlawanan rakyat Maluku dan kejatuhan Ternate

Semakin lama cengkeraman dan pengaruh Belanda pada sultan – sultan Ternate semakin kuat, Belanda dengan leluasa mengeluarkan peraturan yang merugikan rakyat lewat perintah sultan, sikap Belanda yang kurang ajar dan sikap sultan yang cenderung manut menimbulkan kekecewaan semua kalangan. Sepanjang abad ke-17, setidaknya ada 4 pemberontakan yang dikobarkan bangsawan Ternate dan rakyat Maluku.

  • Tahun 1635, demi memudahkan pengawasan dan mengatrol harga rempah yang merosot Belanda memutuskan melakukan penebangan besar – besaran pohon cengkeh dan pala di seluruh Maluku atau yang lebih dikenal sebagai Hongi Tochten, akibatnya rakyat mengobarkan perlawanan. Tahun 1641, dipimpin oleh raja muda Ambon Salahakan Luhu, puluhan ribu pasukan gabungan Ternate – Hitu – Makassar menggempur berbagai kedudukan Belanda di Maluku Tengah. Salahakan Luhu kemudian berhasil ditangkap dan dieksekusi mati bersama seluruh keluarganya tanggal 16 Juni 1643. Perjuangan lalu dilanjutkan oleh saudara ipar Luhu, kapita Hitu Kakiali dan Tolukabessi hingga 1646.
  • Tahun 1650, para bangsawan Ternate mengobarkan perlawanan di Ternate dan Ambon, pemberontakan ini dipicu sikap Sultan Mandarsyah (1648-1650,1655-1675) yang terlampau akrab dan dianggap cenderung menuruti kemauan Belanda. Para bangsawan berkomplot untuk menurunkan Mandarsyah. Tiga diantara pemberontak yang utama adalah trio pangeran Saidi, Majira dan Kalumata. Pangeran Saidi adalah seorang Kapita Laut atau panglima tertinggi pasukan Ternate, pangeran Majira adalah raja muda Ambon sementara pangeran Kalumata adalah adik sultan Mandarsyah. Saidi dan Majira memimpin pemberontakan di Maluku tengah sementara pangeran Kalumata bergabung dengan raja Gowa sultan Hasanuddin di Makassar. Mereka bahkan sempat berhasil menurunkan sultan Mandarsyah dari tahta dan mengangkat Sultan Manilha (1650–1655) namun berkat bantuan Belanda kedudukan Mandarsyah kembali dipulihkan. Setelah 5 tahun pemberontakan Saidi cs berhasil dipadamkan. Pangeran Saidi disiksa secara kejam hingga mati sementara pangeran Majira dan Kalumata menerima pengampunan Sultan dan hidup dalam pengasingan.
  • Sultan Muhammad Nurul Islam atau yang lebih dikenal dengan nama Sultan Sibori (1675 – 1691) merasa gerah dengan tindak – tanduk Belanda yang semena – mena. Ia kemudian menjalin persekutuan dengan Datuk Abdulrahman penguasa Mindanao, namun upayanya untuk menggalang kekuatan kurang maksimal karena daerah – daerah strategis yang bisa diandalkan untuk basis perlawanan terlanjur jatuh ke tangan Belanda oleh berbagai perjanjian yang dibuat para pendahulunya. Ia kalah dan terpaksa menyingkir ke Jailolo. Tanggal 7 Juli 1683 Sultan Sibori terpaksa menandatangani perjanjian yang intinya menjadikan Ternate sebagai kerajaan vazal Belanda. Perjanjian ini mengakhiri masa Ternate sebagai negara berdaulat.

Meski telah kehilangan kekuasaan mereka beberapa Sultan Ternate berikutnya tetap berjuang mengeluarkan Ternate dari cengkeraman Belanda. Dengan kemampuan yang terbatas karena selalu diawasi mereka hanya mampu menyokong perjuangan rakyatnya secara diam – diam. Yang terakhir tahun 1914 Sultan Haji Muhammad Usman Syah (1896-1927) menggerakkan perlawanan rakyat di wilayah – wilayah kekuasaannya, bermula di wilayah Banggai dibawah pimpinan Hairuddin Tomagola namun gagal. Di Jailolo rakyat Tudowongi, Tuwada dan Kao dibawah pimpinan Kapita Banau berhasil menimbulkan kerugian di pihak Belanda, banyak prajurit Belanda yang tewas termasuk Coentroleur Belanda Agerbeek, markas mereka diobrak – abrik. Akan tetapi karena keunggulan militer serta persenjataan yang lebih lengkap dimiliki Belanda perlawanan tersebut berhasil dipatahkan, kapita Banau ditangkap dan dijatuhi hukuman gantung. Sultan Haji Muhammad Usman Syah terbukti terlibat dalam pemberontakan ini oleh karenanya berdasarkan keputusan pemerintah Hindia Belanda, tanggal 23 September 1915 no. 47, sultan Haji Muhammad Usman Syah dicopot dari jabatan sultan dan seluruh hartanya disita, beliau dibuang ke Bandung tahun 1915 dan meninggal disana tahun 1927. Pasca penurunan sultan Haji Muhammad Usman Syah jabatan sultan sempat lowong selama 14 tahun dan pemerintahan adat dijalankan oleh Jogugu serta dewan kesultanan. Sempat muncul keinginan pemerintah Hindia Belanda untuk menghapus kesultanan Ternate namun niat itu urung dilaksanakan karena khawatir akan reaksi keras yang bisa memicu pemberontakan baru sementara Ternate berada jauh dari pusat pemerintahan Belanda di Batavia.

Dalam usianya yang kini memasuki usia ke-750 tahun, Kesultanan Ternate masih tetap bertahan meskipun hanya tinggal simbol belaka. Jabatan sultan sebagai pemimpin Ternate ke-49 kini dipegang oleh sultan Drs. Hi. Mudhaffar Sjah, BcHk. (Mudaffar II) yang dinobatkan tahun 1986

 

Warisan Ternate

Imperium nusantara timur yang dipimpin Ternate memang telah runtuh sejak pertengahan abad ke-17 namun pengaruh Ternate sebagai kerajaan dengan sejarah yang panjang masih terus terasa hingga berabad kemudian. Ternate memiliki andil yang sangat besar dalam kebudayaan nusantara bagian timur khususnya Sulawesi (utara dan pesisir timur) dan Maluku. Pengaruh itu mencakup agama, adat istiadat dan bahasa.

Sebagai kerajaan pertama yang memeluk Islam Ternate memiliki peran yang besar dalam upaya pengislaman dan pengenalan syariat-syariat Islam di wilayah timur nusantara dan bagian selatan Filipina. Bentuk organisasi kesultanan serta penerapan syariat Islam yang diperkenalkan pertama kali oleh sultan Zainal Abidin menjadi standar yang diikuti semua kerajaan di Maluku hampir tanpa perubahan yang berarti. Keberhasilan rakyat Ternate dibawah sultan Baabullah dalam mengusir Portugis tahun 1575 merupakan kemenangan pertama pribumi nusantara atas kekuatan barat, oleh karenanya almarhum Buya Hamka bahkan memuji kemenangan rakyat Ternate ini telah menunda penjajahan barat atas bumi nusantara selama 100 tahun sekaligus memperkokoh kedudukan Islam, dan sekiranya rakyat Ternate gagal niscaya wilayah timur Indonesia akan menjadi pusat kristen seperti halnya Filipina.

Kedudukan Ternate sebagai kerajaan yang berpengaruh turut pula mengangkat derajat Bahasa Ternate sebagai bahasa pergaulan di berbagai wilayah yang berada dibawah pengaruhnya. Prof E.K.W. Masinambow dalam tulisannya; “Bahasa Ternate dalam konteks bahasa – bahasa Austronesia dan Non Austronesia” mengemukakan bahwa bahasa Ternate memiliki dampak terbesar terhadap bahasa Melayu yang digunakan masyarakat timur Indonesia. Sebanyak 46% kosakata bahasa Melayu di Manado diambil dari bahasa Ternate. Bahasa Melayu – Ternate ini kini digunakan luas di Indonesia Timur terutama Sulawesi Utara, pesisir timur Sulawesi Tengah dan Selatan, Maluku dan Papua dengan dialek yang berbeda – beda. Dua naskah Melayu tertua di dunia adalah naskah surat sultan Ternate Abu Hayat II kepada Raja Portugal tanggal 27 April dan 8 November 1521 yang saat ini masih tersimpan di museum Lisabon – Portugal.

 

 

1573.

In 1573, after forming an alliance with the queen of Japara, the object of which was the destruction of the European power, he appeared again before Malacca with ninety vessels, twenty-five of them large galleys, with seven thousand men and great store of artillery. He began his operations by sending a party to set fire to the suburbs of the town, but a timely shower of rain prevented its taking effect. He then resolved on a different mode of warfare, and tried to starve the place to a surrender by blocking up the harbour and cutting off all supplies of provisions. The Portuguese, to prevent the fatal consequences of this measure, collected those few vessels which they were masters of, and, a merchant ship of some force arriving opportunely, they put to sea, attacked the enemy’s fleet, killed the principal captain, and obtained a complete victory.

1574.

In the year following Malacca was invested by an armada from the queen of Japara, of three hundred sail, eighty of which were junks of four hundred tons burden. After besieging the place for three months, till the very air became corrupted by their stay, the fleet retired with little more than five thousand men, of fifteen that embarked on the expedition.

1575.

Scarcely was the Javanese force departed when the king of Achin once more appeared with a fleet that is described as covering the straits. He ordered an attack upon three Portuguese frigates that were in the road protecting some provision vessels, which was executed with such a furious discharge of artillery that they were presently destroyed with all their crews. This was a dreadful blow to Malacca, and lamented, as the historian relates, with tears of blood by the little garrison, who were not now above a hundred and fifty men, and of those a great part non­effective. The king, elated with his success, landed his troops, and laid siege to the fort, which he battered at intervals during seventeen days. The fire of the Portuguese became very slack, and after some time totally ceased, as the governor judged it prudent to reserve his small stock of ammunition for an effort at the last extremity. The king, alarmed at this silence, which he construed into a preparation for some dangerous stratagem, was seized with a panic, and, suddenly raising the siege, embarked with the utmost precipitation; unexpectedly relieving the garrison from the ruin that hung over it, and which seemed inevitable in the ordinary course of events.

1582.

In 1582 we find the king appearing again before Malacca with a hundred and fifty sail of vessels. After some skirmishes with the Portuguese ships, in which the success was nearly equal on both sides, the Achinese proceeded to attack Johor, the king of which was then in alliance with Malacca. Twelve ships followed them thither, and, having burned some of their galleys, defeated the rest and obliged them to fly to Achin. The operations of these campaigns, and particularly the valour of the commander, named Raja Makuta, are alluded to in Queen Elizabeth’s letter to the king, delivered in 1602 by Sir James Lancaster.

About three or four years after this misfortune Mansur-shah prepared a fleet of no less than three hundred sail of vessels, and was ready to embark once more upon his favourite enterprise, when he was murdered, together with his queen and many of the principal nobility, by the general of the forces, who had long formed designs upon the crown.

1585.

This was perpetrated in May 1585, when he had reigned nearly eighteen years. In his time the consequence of the kingdom of Achin is represented to have arrived at a considerable height, and its friendship to have been courted by the most powerful states. No city in India possessed a more flourishing trade, the port being crowded with merchant vessels which were encouraged to resort thither by the moderate rates of the customs levied; and although the Portuguese and their ships were continually plundered, those belonging to every Asiatic power, from Mecca in the West to Japan in the East, appear to have enjoyed protection and security. The despotic authority of the monarch was counterpoised by the influence of the orang-kayas or nobility, who are described as being possessed of great wealth, living in fortified houses, surrounded by numerous dependants, and feeling themselves above control, often giving a licentious range to their proud and impatient tempers.

The late monarch’s daughter and only child was married to the king of Johor,* by whom she had a son, who, being regarded as heir to the crown of Achin, had been brought to the latter place to be educated under the eye of his grandfather. When the general (whose name is corruptly written Moratiza) assumed the powers of government, he declared himself the protector of this child, and we find him mentioned in the Annals by the title of Sultan Buyong (or the Boy).

(*Footnote. The king of Achin sent on this occasion to Johor a piece of ordnance, such as for greatness, length, and workmanship (says Linschoten), could hardly be matched in all Christendom. It was afterwards taken by the Portuguese, who shipped it for Europe, but the vessel was lost in her passage.)

1588.

But before he had completed the third year of his nominal reign he also was dispatched, and the usurper took formal possession of the throne in the year 1588, by the name of Ala-eddin Rayet-shah,* being then at an advanced period of life.

(*Footnote. Valentyn, by an obvious corruption, names him Sulthan Alciden Ryetza, and this coincidence is strongly in favour of the authenticity and correctness of the Annals. John Davis, who will be hereafter mentioned, calls him, with sufficient accuracy, Sultan Aladin.)

The Annals say he was the grandson of Sultan Firman-shah; but the Europeans who visited Achin during his reign report him to have been originally a fisherman, who, having afterwards served in the wars against Malacca, showed so much courage, prudence, and skill in maritime affairs that the late king made him at length the chief commander of his forces, and gave him one of his nearest kinswomen to wife, in right of whom he is said to have laid claim to the throne.

The French Commodore Beaulieu relates the circumstances of this revolution in a very different manner.*

(*Footnote. The commodore had great opportunity of information, was a man of very superior ability, and indefatigable in his inquiries upon all subjects, as appears by the excellent account of his voyage, and of Achin in particular, written by himself, and published in Thevenot’s collection, of which there is an English translation in Harris; but it is possible he may, in this instance, have been amused by a plausible tale from the grandson of this monarch, with whom he had much intercourse. John Davis, an intelligent English navigator whose account I have followed, might have been more likely to hear the truth as he was at Achin (though not a frequenter of the court) during Ala-eddin’s reign, whereas Beaulieu did not arrive till twenty’ years after, and the report of his having been originally a fisherman is also mentioned by the Dutch writers.)

He says that, upon the extinction of the ancient royal line, which happened about forty years before the period at which he wrote, the orang-kayas met in order to choose a king, but, every one affecting the dignity for himself, they could not agree and resolved to decide it by force. In this ferment the cadi or chief judge by his authority and remonstrances persuaded them to offer the crown to a certain noble who in all these divisions had taken no part, but had lived in the reputation of a wise, experienced man, being then seventy years of age, and descended from one of the most respectable families of the country. After several excuses on his side, and entreaties and even threats on theirs, he at length consented to accept the dignity thus imposed upon him, provided they should regard him as a father, and receive correction from him as his children; but no sooner was he in possession of the sovereign power than (like Pope Sixtus the Fifth) he showed a different face, and the first step after his accession was to invite the orang-kayas to a feast, where, as they were separately introduced, he caused them to be seized and murdered in a court behind the palace. He then proceeded to demolish their fortified houses, and lodged their cannon, arms, and goods in the castle, taking measures to prevent in future the erection of any buildings of substantial materials that could afford him grounds of jealousy. He raised his own adherents from the lower class of people to the first dignities of the state, and of those who presumed to express any disapprobation of his conduct he made great slaughter, being supposed to have executed not less than twenty thousand persons in the first year of his reign.

From the silence of the Portuguese writers with respect to the actions of this king we have reason to conclude that he did not make any attempts to disturb their settlement of Malacca; and it even appears that some persons in the character of ambassadors or agents from that power resided at Achin, the principal object of whose policy appears to have been that of inspiring him with jealousy and hatred of the Hollanders, who in their turn were actively exerting themselves to supplant the conquerors of India.

 

 

Locally produced textiles on the Indian Ocean periphery 1500-1850: East Africa, the Middle East, and Southeast Asia

William Gervase Clarence-Smith

Ravi Palat and Immanuel Wallerstein claim that India ‘deindustrialised’ its Indian Ocean periphery, by exploiting its advanced proto-industrial techniques, especially for the production of cloth. (Pearson 1998: 109-12, 121, 126)

 

After 1500,

 

the picture was complicated by the violent irruption of Europeans, and yet they failed to dislodge South Asian cloth from its hegemonic position. All scholars agree on the continued market penetration of Indian cottons and silks in early modern times, although statistics hardly exist, and publications are patchy over the thousands of kilometres that separated Luzon from Arakan, and Mozambique from the Red Sea and the Persian Gulf.

 

There is a real problem in determining what the performance of

peripheral textiles might have been without imports from India. (Pearson 1998: 121-2) Anthony Reid postulates a ‘zero-sum game,’ whereby local output fell when Indian cottons surged in, but increased when imports from India were curtailed for some exogenous reason. (Reid 1988: 96) The evidence put forward in this paper does not bear out this mechanistic model. In reality, imports from India were as much a stimulus as a threat to local industries.

 

 

Complicating matters was a marked blurring of the traditional distinction between ‘manufactured imports’ and ‘local raw materials’, given that imported textiles could serve as intermediate goods. Local artisans decorated coloured cloth from abroad, printed and dyed imports of plain white cloth, and wove yarn that had been spun far away. Indeed, they even unpicked finished cloth to obtain the dyed yarn that they desired.

To further complicate matters, ‘local’ cloths sold over quite wide areas. Although peripheral textiles never became truly global commodities like those of India and China, the ability of some to transcend local contexts was a clear demonstration of proto-industrial vitality. A few of these products reached the Atlantic world, although a more consistently important outlet was probably the Hijaz. Pilgrims from all over Islamdom exchanged their cloths with fellow pilgrims, or sold it to Meccan merchants, whereas the holy city itself was almost devoid of manufacturing. (Issawi 1966: 302-3)

 

The role of early modern states was ambivalent. Europeans, representing monarchs or chartered companies, exercised a precarious overall naval hegemony in the Indian Ocean from 1500, but their attempts to favour sales of their own cloth failed dismally. They then faced the same predicament as indigenous rulers, whether to protect and tax local artisans, or benefit from lucrative import duties on Indian and Chinese products. Unlike local rulers, European thalassocracies further stood to benefit from transporting Indian and Chinese textiles.

 

General characteristics of peripheral textiles

Cotton predominated as a raw material, but other fibres were of great significance. Artisans produced silk goods for the higher end of the market, sometimes drawing on wild insects. Bast, vegetable fibres that did not require spinning, came from flax [for linen], hemp, different kinds of palm [e.g. raffia] and banana [e.g. abacá], ramie, the bark of some trees, and newly introduced American pineapple and sisal plants. Kapok was used for quilting. Bark cloth, felted rather than woven, was common in forested zones from the South Pacific to Central Africa. Where pastoralism flourished, sheep, goats, camels, and yaks supplied hair, which could be either spun and woven, or felted. In addition, hides, skins

 

and furs at times substituted for cloth. (Picton and Mack 1989; Schaedler 1987; Lombard 1978; Baker 1995; Fraser-Lu 1988; Hitchcock 1991)

Indigo was grown in many places, and typically supplied the blues and blacks of the Indian Ocean world. Almost priceless saffron, or cheaper safflower and turmeric root, yielded yellows. Reds came from coccus insects, precious woods such as sappan and brazil, or roots such as madder. Dyestuffs and mordants were widely traded. (Baker 1995: 29-31; Hitchcock 1991: 42-51)

Islam tended to imprint certain characteristics on textiles of the Indian Ocean periphery, for the sector was largely in Muslim hands.

 

Pious Muslims disapproved of luxury, and particularly frowned upon silk, which a Hadith reserved for the hereafter. That said, Shi’i and Isma’ili ulama were more tolerant than their Sunni counterparts, and political elites frequently ignored religious strictures. Another Hadith exempted cloth from the overall prohibition on representing living beings, and yet there remained a persistent iconoclastic bias against figuration. White was often preferred for men, and green for descendants of the Prophet, whereas dark blue and black served for women. Special colours were also at times imposed to distinguish unbelievers living in Muslim societies. (Baker 1995: 16-17, 62, 68; Otavsky et al. 1995: 24; Lamm 1937: 229, 242; Maxwell 1990: 328-9) Non-Muslim societies had their own preferences and cultural codes, as in Madagascar and Mainland Southeast Asia. (Mack 1989: 43-4; Fraser-Lu 1988)

 

Southeast Asian textiles

Anthony Reid states that Southeast Asia was a consumer rather than a producer of textiles, but then almost immediately writes that ‘cloth was Southeast Asia’s leading item of manufacture.’ Local cloth occasionally acted as currency, and was often paid as tax.

 

Cotton was widely grown and processed in drier areas, on either side of the

 

equatorial belt, whereas silk was more developed in Mainland areas. (Reid 1988: 90-3) In the eastern archipelago, bark cloth remained significant, connecting with the traditions of the South Pacific. (Andaya 1989: 29-30)

 

An early and widespread technique for decorating cloth was ikat, whereby lengths of yarn were dyed in different colours by tying and covering yarn to resist dyes prior to weaving.

 

Ikat was recorded in 939 CE in Java, and has been dated from the fourteenth century in archaeological sites in the Philippines. (Hitchcock 1991: 73-83)

 

More controversial are the origins of batik, a system of dyeing cloth in stages, with wax used to resist dyes. This technique, found in various locations around the world, has been dated back to the sixth century CE in East Asia.

 

It may already have been practised in Java by the tenth or twelfth century, and was possibly first mentioned in a text of 1518.

 

In any event, most scholars agree that batik was produced in Java by the early seventeenth century.

 

The finest kind was drawn by hand, but wooden blocks, on the Indian model, were also used. (Kerlogue 2004: 17-18, 20-1; Hitchcock 1991: 23, 86-9, 94, 127; Matsuo 1970: 77; Maxwell 1990: 327-9)

 

Java, Madura and Bali certainly produced a great deal of cloth, reflecting the size of their population and the abundance of raw cotton.

32; Kerlogue 2004: 19; Hall 1996:117). omé Pires was impressed by the sheer quantities of cotton cloth produced all around Java in the 1510s, albeit not so much by its quality. (Pires 1944: 169-70, 180) From Tom Pires description of  the 1510. it seems that cotton cloth was mainly woven in the uplands, where cotton grew, and was sent down to the coast. (Pires 1944: 148)

 

Traditional kingdoms of Maluku, early 15th century, and the spheres of influence of Ternate and Tidore, early 16th century

As the main reason for European interest in the Indies, the Spice Islands were amongst the first to experience direct European military intervention. Ternate and Tidore were unable to prevent first the Portuguese and Spanish and later the Dutch and English from establishing fortified trading posts in the region, though Ternate had a number of military victories over the Europeans in the course of the sporadic hostilities of the 16th and early 17th centuries.

By the middle of the 17th century, however, Ternate’s need for free trade in spices was fundamentally in conflict with the Dutch aims for monopoly. In 1652, the Dutch extracted a treaty from Ternate giving the Company a monopoly of clove production, and broke the power of local Ternatean lords in a series of bloody campaigns during the next few years. The Company then centred clove production on Ambon and sent out periodic expeditions to destroy clove trees in other regions.

The great island of New Guinea was also a major centre of population, but its people were concentrated in the interior and except on the fringes close to Maluku there is no record at all of political forms before the 17th century.

Imagining the Archipelago

Although trade routes had tied the Indonesian archipelago to China, India and the Middle East since very early times, the region remained relatively unknown to outsiders until five or six centuries ago. Long distances and the hazards of travel, together with the fact that Indonesians themselves carried most of the products of their islands to the outside world, meant that scholars in the major centres of civilization generally relied on sparse and often second hand accounts of Southeast Asia.

In the West, the Egyptian geographer Claudius Ptolemy (c. 85–165 AD) prepared a major geographical work, the Periplus of the Erythrean Sea, containing a compilation of information on the region gathered from traders and seafarers. Ptolemy described a Golden Chersonese, or peninsula, far to the east which is normally identified with the Malay Peninsula and he records the existence of many islands in the vicinity. Ptolemy’s geography formed the basis of most Western conceptions of the Far East until the 16th century, and also influenced some of the Arab geographers. The maps of Idrisi (d. 1165) show a good deal more detail than those based on Ptolemy’s account, but they clearly reflect an attempt to reconcile imprecise and contradictory information originating from several centuries and a wide variety of sources.

1573.

In 1573, after forming an alliance with the queen of Japara, the object of which was the destruction of the European power, he appeared again before Malacca with ninety vessels, twenty-five of them large galleys, with seven thousand men and great store of artillery. He began his operations by sending a party to set fire to the suburbs of the town, but a timely shower of rain prevented its taking effect. He then resolved on a different mode of warfare, and tried to starve the place to a surrender by blocking up the harbour and cutting off all supplies of provisions. The Portuguese, to prevent the fatal consequences of this measure, collected those few vessels which they were masters of, and, a merchant ship of some force arriving opportunely, they put to sea, attacked the enemy’s fleet, killed the principal captain, and obtained a complete victory.

1574.

In the year following Malacca was invested by an armada from the queen of Japara, of three hundred sail, eighty of which were junks of four hundred tons burden. After besieging the place for three months, till the very air became corrupted by their stay, the fleet retired with little more than five thousand men, of fifteen that embarked on the expedition.

1575.

Scarcely was the Javanese force departed when the king of Achin once more appeared with a fleet that is described as covering the straits. He ordered an attack upon three Portuguese frigates that were in the road protecting some provision vessels, which was executed with such a furious discharge of artillery that they were presently destroyed with all their crews. This was a dreadful blow to Malacca, and lamented, as the historian relates, with tears of blood by the little garrison, who were not now above a hundred and fifty men, and of those a great part non­effective. The king, elated with his success, landed his troops, and laid siege to the fort, which he battered at intervals during seventeen days. The fire of the Portuguese became very slack, and after some time totally ceased, as the governor judged it prudent to reserve his small stock of ammunition for an effort at the last extremity. The king, alarmed at this silence, which he construed into a preparation for some dangerous stratagem, was seized with a panic, and, suddenly raising the siege, embarked with the utmost precipitation; unexpectedly relieving the garrison from the ruin that hung over it, and which seemed inevitable in the ordinary course of events.

 

 

 

 

1580

In the 1580′sthere was the mission in East Java which is still part of Hindu religion; a century later, an Italian priest named Ventimiglia managed to penetrate into the interior of South Kalimantan. But the effort failed.

 

Developments in other Eastern Indonesia. As noted above, there the Portuguese could not determine its own direction they wish to travel, but more must react to the actions of others.

 

Similarly with their mission. Christianity was successfully implanted in Eastern Indonesia. Only, unlike the way the expansion of rice or other food crops, grown in a planned, but more like the grasses that grow anywhere seed carried by wind or birds. Society of Jesus tried to spread the Gospel with more regular. But in the midst of storms of war, they had not managed to instill congregations in new areas. Later, in China, Japan, and India, the Jesuits and members of other orders indicates that they are able to build a solid church, so long as they can work in peace.

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STATE OF ACHIN IN 1511.

At the period when Malacca fell into the hands of the Portuguese Achin and Daya are said by the historians of that nation to have been provinces subject to Pidir, and governed by two slaves belonging to the sultan of that place, to each of whom he had given a niece in marriage. Slaves, it must be understood, are in that country on a different footing from those in most other parts of the world, and usually treated as children of the family. Some of them are natives of the continent of India, whom their masters employ to trade for them; allowing them a certain proportion of the profits and permission to reside in a separate quarter of the city. It frequently happened also that men of good birth, finding it necessary to obtain the protection of some person in power, became voluntary slaves for this purpose, and the nobles, being proud of such dependants, encouraged the practice by treating them with a degree of respect, and in many instances they made them their heirs. The slave of this description who held the government of Achin had two sons, the elder of whom was named Raja Ibrahim, and the younger Raja Lella, and were brought up in the house of their master. The father being old was recalled from his post; but on account of his faithful services the sultan gave the succession to his eldest son, who appears to have been a youth of an ambitious and very sanguinary temper. A jealousy had taken place between him and the chief of Daya whilst they were together at Pidir, and as soon as he came into power he resolved to seek revenge, and with that view entered in a hostile manner the district of his rival. When the sultan interposed it not only added fuel to his resentment but inspired him with hatred towards his master, and he showed his disrespect by refusing to deliver up, on the requisition of the sultan, certain Portuguese prisoners taken from a vessel lost at Pulo Gomez, and which he afterwards complied with at the intercession of the Shabandar of Pase. This conduct manifesting an intention of entirely throwing off his allegiance, his father endeavoured to recall him to a sense of his duty by representing the obligations in which the family were indebted to the sultan, and the relationship which so nearly connected them. But so far was this admonition from producing any good effect that he took offence at his father’s presumption, and ordered him to be confined in a cage, where he died.

1521.

Irritated by these acts, the sultan resolved to proceed to extremities against him; but by means of the plunder of some Portuguese vessels, as before related, and the recent defeat of Brito’s party, he became so strong in artillery and ammunition, and so much elated with success, that he set his master at defiance and prepared to defend himself. His force proved superior to that of Pidir, and in the end he obliged the sultan to fly for refuge and assistance to the European fortress at Pase, accompanied by his nephew, the chief of Daya, who was also forced from his possessions.

1522.

Ibrahim had for some time infested the Portuguese by sending out parties against them, both by sea and land; but these being always baffled in their attempts with much loss, he began to conceive a violent antipathy against that nation, which he ever after indulged to excess. He got possession of the city of Pidir by bribing the principal officers, a mode of warfare that he often found successful and seldom neglected to attempt. These he prevailed upon to write a letter to their master, couched in artful terms, in which they besought him to come to their assistance with a body of Portuguese, as the only chance of repelling the enemy by whom they pretended to be invested. The sultan showed this letter to Andre Henriquez, then governor of the fort, who, thinking it a good opportunity to chastise the Achinese, sent by sea a detachment of eighty Europeans and two hundred Malays under the command of his brother Manuel, whilst the sultan marched overland with a thousand men and fifteen elephants to the relief of the place. They arrived at Pidir in the night, but, being secretly informed that the king of Achin was master of the city, and that the demand for succour was a stratagem, they endeavoured to make their retreat; which the land troops effected, but before the tide could enable the Portuguese to get their boats afloat they were attacked by the Achinese, who killed Manuel and thirty-five of his men.

Henriquez, perceiving his situation at Pase was becoming critical, not only from the force of the enemy but the sickly state of his garrison, and the want of provisions, which the country people now withheld from him, discontinuing the fairs that they were used to keep three times in the week, dispatched advices to the governor of India, demanding immediate succours, and also sent to request assistance of the king of Aru, who had always proved the steadfast friend of Malacca, and who, though not wealthy, because his country was not a place of trade, was yet one of the most powerful princes in those parts. The king expressed his joy in having an opportunity of serving his allies, and promised his utmost aid; not only from friendship to them, but indignation against Ibrahim, whom he regarded as a rebellious slave.

1523.

A supply of stores at length arrived from India under the charge of Lopo d’Azuedo, who had orders to relieve Henriquez in the command; but, disputes having arisen between them, and chiefly on the subject of certain works which the shabandar of Pase had been permitted to erect adjoining to the fortress, d’Azuedo, to avoid coming to an open rupture, departed for Malacca. Ibrahim, having found means to corrupt the honesty of this shabandar, who had received his office from Alboquerque, gained intelligence through him of all that passed. This treason, it is supposed, he would not have yielded to but for the desperate situation of affairs. The country of Pase was now entirely in subjection to the Achinese, and nothing remained unconquered but the capital, whilst the garrison was distracted with internal divisions.

After the acquisition of Pidir the king thought it necessary to remain there some time in order to confirm his authority, and sent his brother Raja Lella with a large army to reduce the territories of Pase, which he effected in the course of three months, and with the more facility because all the principal nobility had fallen in the action with Jeinal. He fixed his camp within half a league of the city, and gave notice to Ibrahim of the state in which matters were, who speedily joined him, being anxious to render himself master of the place before the promised succours from the king of Aru could arrive. His first step was to issue a proclamation, giving notice to the people of the town that whoever should submit to his authority within six days should have their lives, families, and properties secured to them, but that all others must expect to feel the punishment due to their obstinacy. This had the effect he looked for, the greater part of the inhabitants coming over to his camp. He then commenced his military operations, and in the third attack got possession of the town after much slaughter; those who escaped his fury taking shelter in the neighbouring mountains and thick woods. He sent a message to the commander of the fortress, requiring him to abandon it and to deliver into his hands the kings of Pidir and Daya, to whom he had given protection. Henriquez returned a spirited answer to this summons, but, being sickly at the time, at best of an unsteady disposition, and too much attached to his trading concerns for a soldier, he resolved to relinquish the command to his relation Aires Coelho, and take passage for the West of India.

1523.

He had not advanced farther on his voyage than the point of Pidir, when he fell in with two Portuguese ships bound to the Moluccas, the captains of which he made acquainted with the situation of the garrison, and they immediately proceeded to its relief. Arriving in the night they heard great firing of cannon, and learned next morning that the Achinese had made a furious assault in hopes of carrying the fortress before the ships, which were descried at a distance, could throw succours into it. They had mastered some of the outworks, and the garrison represented that it was impossible for them to support such another shock without aid from the vessels. The captains, with as much force as could be spared, entered the fort, and a sally was shortly afterwards resolved on and executed, in which the besiegers sustained considerable damage. Every effort was likewise employed to repair the breaches and stop up the mines that had been made by the enemy in order to effect a passage into the place. Ibrahim now attempted to draw them into a snare by removing his camp to a distance and making a feint of abandoning his enterprise; but this stratagem proved ineffectual. Reflecting then with indignation that his own force consisted of fifteen thousand men whilst that of the Europeans did not exceed three hundred and fifty, many of whom were sick and wounded, and others worn out with the fatigue of continual duty (intelligence whereof was conveyed to him), he resolved once more to return to the siege, and make a general assault upon all parts of the fortification at once. Two hours before daybreak he caused the place to be surrounded with eight thousand men, who approached in perfect silence. The nighttime was preferred by these people for making their attacks as being then most secure from the effect of firearms, and they also generally chose a time of rain, when the powder would not burn. As soon as they found themselves perceived they set up a hideous shout, and, fixing their scaling ladders, made of bamboo and wonderfully light, to the number of six hundred, they attempted to force their way through the embrasures for the guns; but after a strenuous contest they were at length repulsed. Seven elephants were driven with violence against the paling of one of the bastions, which gave way before them like a hedge, and overset all the men who were on it. Javelins and pikes these enormous beasts made no account of, but upon setting fire to powder under their trunks they drew back with precipitation in spite of all the efforts of their drivers, overthrew their own people, and, flying to the distance of several miles, could not again be brought into the lines. The Achinese upon receiving this check thought to take revenge by setting fire to some vessels that were in the dockyard; but this proved an unfortunate measure to them, for by the light which it occasioned the garrison were enabled to point their guns, and did abundant execution.

1524.

Henriquez, after beating sometime against a contrary wind, put back to Pase, and, coming on shore the day after this conflict, resumed his command. A council was soon after held to determine what measures were fittest to be pursued in the present situation of affairs, and, taking into their consideration that no further assistance could be expected from the west of India in less than six months, that the garrison was sickly and provisions short, it was resolved by a majority of votes to abandon the place, and measures were taken accordingly. In order to conceal their intentions from the enemy they ordered such of the artillery and stores as could be removed conveniently to be packed up in the form of merchandise and then shipped off. A party was left to set fire to the buildings, and trains of powder were so disposed as to lead to the larger cannon, which they overcharged that they might burst as soon as heated. But this was not effectually executed, and the pieces mostly fell into the hands of the Achinese, who upon the first alarm of the evacuation rushed in, extinguished the flames, and turned upon the Portuguese their own artillery, many of whom were killed in the water as they hurried to get into their boats. They now lost as much credit by this ill conducted retreat as they had acquired by their gallant defence, and were insulted by the reproachful shouts of the enemy, whose power was greatly increased by this acquisition of military stores, and of which they often severely experienced the effects. To render their disgrace more striking it happened that as they sailed out of the harbour they met thirty boats laden with provisions for their use from the king of Aru, who was himself on his march overland with four thousand men: and when they arrived at Malacca they found troops and stores embarked there for their relief. The unfortunate princes who had sought an asylum with them now joined in their flight; the sultan of Pase proceeded to Malacca, and the sultan of Pidir and chief of Daya took refuge with the king of Aru.

1525.

Raja Nara, king of Indragiri, in conjunction with a force from Bintang, attacked the king of a neighbouring island called Lingga, who was in friendship with the Portuguese. A message which passed on this occasion gives a just idea of the style and manners of this people. Upon their acquainting the king of Lingga, in their summons of surrender, that they had lately overcome the fleet of Malacca, he replied that his intelligence informed him of the contrary; that he had just made a festival and killed fifty goats to celebrate one defeat which they had received, and hoped soon to kill a hundred in order to celebrate a second. His expectations were fulfilled, or rather anticipated, for the Portuguese, having a knowledge of the king of Indragiri’s design, sent out a small fleet which routed the combined force before the king of Lingga was acquainted with their arrival, his capital being situated high up on the river.

1526.

In the next year, at the conquest of Bintang, this king unsolicited sent assistance to his European allies.

1527.

However well founded the accounts may have been which the Portuguese have given us of the cruelties committed against their people by the king of Achin, the barbarity does not appear to have been only on one side. Francisco de Mello, being sent in an armed vessel with dispatches to Goa, met near Achin Head with a ship of that nation just arrived from Mecca and supposed to be richly laden. As she had on board three hundred Achinese and forty Arabs he dared not venture to board her, but battered her at a distance, when suddenly she filled and sunk, to the extreme disappointment of the Portuguese, who thereby lost their prize; but they wreaked their vengeance on the unfortunate crew as they endeavoured to save themselves by swimming, and boast that they did not suffer a man to escape. Opportunities of retaliation soon offered.

1528.

Simano de Sousa, going with a reinforcement to the Moluccas from Cochin, was overtaken in the bay by a violent storm, which forced him to stow many of his guns in the hold; and, having lost several of his men through fatigue, he made for the nearest port he could take shelter in, which proved to be Achin. The king, having the destruction of the Portuguese at heart, and resolving if possible to seize their vessel, sent off a message to De Sousa recommending his standing in closer to the shore, where he would have more shelter from the gale which still continued, and lie more conveniently for getting off water and provisions, at the same time inviting him to land. This artifice not succeeding, he ordered out the next morning a thousand men in twenty boats, who at first pretended they were come to assist in mooring the ship; but the captain, aware of their hostile design, fired amongst them, when a fierce engagement took place in which the Achinese were repulsed with great slaughter, but not until they had destroyed forty of the Portuguese. The king, enraged at this disappointment, ordered a second attack, threatening to have his admiral trampled to death by elephants if he failed of success. A boat was sent ahead of this fleet with a signal of peace, and assurances to De Sousa that the king, as soon as he was made acquainted with the injury that had been committed, had caused the perpetrators of it to be punished, and now once more requested him to come on shore and trust to his honour. This proposal some of the crew were inclined that he should accept, but being animated by a speech that he made to them it was resolved that they should die with arms in their hands in preference to a disgraceful and hazardous submission. The combat was therefore renewed, with extreme fury on the one side, and uncommon efforts of courage on the other, and the assailants were a second time repulsed; but one of those who had boarded the vessel and afterwards made his escape represented to the Achinese the reduced and helpless situation of their enemy, and, fresh supplies coming off, they were encouraged to return to the attack. De Sousa and his people were at length almost all cut to pieces, and those who survived, being desperately wounded, were overpowered, and led prisoners to the king, who unexpectedly treated them with extraordinary kindness, in order to cover the designs he harboured, and pretended to lament the fate of their brave commander. He directed them to fix upon one of their companions, who should go in his name to the governor of Malacca, to desire he would immediately send to take possession of the ship, which he meant to restore, as well as to liberate them. He hoped by this artifice to draw more of the Portuguese into his power, and at the same time to effect a purpose of a political nature. A war had recently broken out between him and the king of Aru, the latter of whom had deputed ambassadors to Malacca, to solicit assistance, in return for his former services, and which was readily promised to him. It was highly the interest of the king of Achin to prevent this junction, and therefore, though determined to relax nothing in his plans of revenge, he hastened to dispatch Antonio Caldeira, one of the captives, with proposals of accommodation and alliance, offering to restore not only this vessel, but also the artillery which he had taken at Pase. These terms appeared to the governor too advantageous to be rejected. Conceiving a favourable idea of the king’s intentions, from the confidence which Caldeira, who was deceived by the humanity shown to the wounded captives, appeared to place in his sincerity, he became deaf to the representations that were made to him by more experienced persons of his insidious character. A message was sent back, agreeing to accept his friendship on the proposed conditions, and engaging to withhold the promised succours from the king of Aru. Caldeira, in his way to Achin, touched at an island, where he was cut off with those who accompanied him. The ambassadors from Aru being acquainted with this breach of faith, retired in great disgust, and the king, incensed at the ingratitude shown him, concluded a peace with Achin; but not till after an engagement between their fleets had taken place, in which the victory remained undecided.

In order that he might learn the causes of the obscurity in which his negotiations with Malacca rested, Ibrahim dispatched a secret messenger to Senaia Raja, bandhara of that city, with whom he held a correspondence; desiring also to be informed of the strength of the garrison. Hearing in answer that the governor newly arrived was inclined to think favourably of him, he immediately sent an ambassador to wait on him with assurances of his pacific and friendly disposition, who returned in company with persons empowered, on the governor’s part, to negotiate a treaty of commerce. These, upon their arrival at Achin, were loaded with favours and costly presents, the news of which quickly flew to Malacca, and, the business they came on being adjusted, they were suffered to depart; but they had not sailed far before they were overtaken by boats sent after them, and were stripped and murdered. The governor, who had heard of their setting out, concluded they were lost by accident. Intelligence of this mistaken opinion was transmitted to the king, who thereupon had the audacity to request that he might be honoured with the presence of some Portuguese of rank and consequence in his capital, to ratify in a becoming manner the articles that had been drawn up; as he ardently wished to see that nation trafficking freely in his dominions.

1529.

The deluded governor, in compliance with this request, adopted the resolution of sending thither a large ship under the command of Manuel Pacheco, with a rich cargo, the property of himself and several merchants of Malacca, who themselves embarked with the idea of making extraordinary profits. Senaia conveyed notice of this preparation to Achin, informing the king at the same time that, if he could make himself master of this vessel, Malacca must fall an easy prey to him, as the place was weakened of half its force for the equipment. When Pacheco approached the harbour he was surrounded by a great number of boats, and some of the people began to suspect treachery, but so strongly did the spirit of delusion prevail in this business that they could not persuade the captain to put himself on his guard. He soon had reason to repent his credulity. Perceiving an arrow pass close by him, he hastened to put on his coat of mail, when a second pierced his neck, and he soon expired. The vessel then became an easy prey, and the people, being made prisoners, were shortly afterwards massacred by the king’s order, along with the unfortunate remnant of De Sousa’s crew, so long flattered with the hopes of release. By this capture the king was supposed to have remained in possession of more artillery than was left in Malacca, and he immediately fitted out a fleet to take advantage of its exposed state. The pride of success causing him to imagine it already in his power, he sent a taunting message to the governor in which he thanked him for the late instances of his liberality, and let him know he should trouble him for the remainder of his naval force.

Senaia had promised to put the citadel into his hands, and this had certainly been executed but for an accident that discovered his treasonable designs. The crews of some vessels of the Achinese fleet landed on a part of the coast not far from the city, where they were well entertained by the natives, and in the openness of conviviality related the transactions which had lately passed at Achin, the correspondence of Senaia, and the scheme that was laid for rising on the Portuguese when they should be at church, murdering them, and seizing the fortress. Intelligence of this was reported with speed to the governor, who had Senaia instantly apprehended and executed. This punishment served to intimidate those among the inhabitants who were engaged in the conspiracy, and disconcerted the plans of the king of Achin.

This appears to be the last transaction of Ibrahim’s reign recorded by the Portuguese historians. His death is stated by De Barros to have taken place in the year 1528 in consequence of poison administered to him by one of his wives, to revenge the injuries her brother, the chief of Daya, had suffered at his hand. In a Malayan work (lately come into my possession) containing the annals of the kingdom of Achin, it is said that a king, whose title was sultan Saleh-eddin-shah, obtained the sovereignty in a year answering to 1511 of our era, and who, after reigning about eighteen years, was dethroned by a brother in 1529. Notwithstanding some apparent discordance between the two accounts there can be little doubt of the circumstances applying to the same individual, as it may well be presumed that, according to the usual practice in the East, he adopted upon ascending the throne a title different from the name which he had originally borne, although that might continue to be his more familiar appellation, especially in the mouths of his enemies. The want of precise coincidence in the dates cannot be thought an objection, as the event not falling under the immediate observation of the Portuguese they cannot pretend to accuracy within a few months, and even their account of the subsequent transactions renders it more probable that it happened in 1529; nor are the facts of his being dethroned by the brother, or put to death by the sister, materially at variance with each other; and the latter circumstance, whether true or false, might naturally enough be reported at Malacca.

1529.

His successor took the name of Ala-eddin-shah, and afterwards, from his great enterprises, acquired the additional epithet of keher or the powerful. By the Portuguese he is said to have styled himself king of Achin, Barus, Pidir, Pase, Daya, and Batta, prince of the land of the two seas, and of the mines of Menangkabau.

1537.

Nothing is recorded of his reign until the year 1537, in which he twice attacked Malacca. The first time he sent an army of three thousand men who landed near the city by night, unperceived by the garrison, and, having committed some ravages in the suburbs, were advancing to the bridge, when the governor, Estavano de Gama, sallied out with a party and obliged them to retreat for shelter to the woods. Here they defended themselves during the next day, but on the following night they re-embarked, with the loss of five hundred men. A few months afterwards the king had the place invested with a larger force; but in the interval the works had been repaired and strengthened, and after three days ineffectual attempt the Achinese were again constrained to retire.

1547.

In the year 1547 he once more fitted out a fleet against Malacca, where a descent was made; but, contented with some trifling plunder, the army re-embarked, and the vessels proceeded to the river of Parles on the Malayan coast. Hither they were followed by a Portuguese squadron, which attacked and defeated a division of the fleet at the mouth of the river. This victory was rendered famous, not so much by the valour of the combatants, as by a revelation opportunely made from heaven to the celebrated missionary Francisco Xavier of the time and circumstances of it, and which he announced to the garrison at a moment when the approach of a powerful invader from another quarter had caused much alarm and apprehension among them.

Many transactions of the reign of this prince, particularly with the neighbouring states of Batta and Aru (about the years 1539 and 1541) are mentioned by Ferdinand Mendez Pinto; but his writings are too apocryphal to allow of the facts being recorded upon his authority. Yet there is the strongest internal evidence of his having been more intimately acquainted with the countries of which we are now speaking, the character of the inhabitants, and the political transactions of the period, than any of his contemporaries; and it appears highly probable that what he has related is substantially true: but there is also reason to believe that he composed his work from recollection after his return to Europe, and he may not have been scrupulous in supplying from a fertile imagination the unavoidable failures of a memory, however richly stored.

1556.

The death of Ala-eddin took place, according to the Annals, in 1556, after a reign of twenty-eight years.

1565.

He was succeeded by sultan Hussein­shah, who reigned about eight, and dying in 1565 was succeeded by his son, an infant. This child survived only seven months; and in the same year the throne was occupied by Raja Firman-shah, who was murdered soon after.

1567.

His successor, Raja Janil, experienced a similar fate when he had reigned ten months. This event is placed in 1567. Sultan Mansur-shah, from the kingdom of Perak in the peninsula, was the next who ascended the throne.

1567.

The western powers of India having formed a league for the purpose of extirpating the Portuguese, the king of Achin was invited to accede to it, and, in conformity with the engagements by which the respective parties were bound, he prepared to attack them in Malacca, and carried thither a numerous fleet, in which were fifteen thousand people of his own subjects, and four hundred Turks, with two hundred pieces of artillery of different sizes. In order to amuse the enemy he gave out that his force was destined against Java, and sent a letter, accompanied with a present of a kris, to the governor, professing strong sentiments of friendship. A person whom he turned on shore with marks of ignominy, being suspected for a spy, was taken up, and being put to the torture confessed that he was employed by the Ottoman emperor and king of Achin to poison the principal officers of the place, and to set fire to their magazine. He was put to death, and his mutilated carcase was sent off to the king. This was the signal for hostilities. He immediately landed with all his men and commenced a regular siege. Sallies were made with various success and very unequal numbers. In one of these the chief of Aru, the king’s eldest son, was killed. In another the Portuguese were defeated and lost many officers. A variety of stratagems were employed to work upon the fears and shake the fidelity of the inhabitants of the town. A general assault was given in which, after prodigious efforts of courage, and imminent risk of destruction, the besieged remained victorious. The king, seeing all his attempts fruitless, at length departed, having lost three thousand men before the walls, beside about five hundred who were said to have died of their wounds on the passage. The king of Ujong-tanah or Johor, who arrived with a fleet to the assistance of the place, found the sea for a long distance covered with dead bodies. This was esteemed one of the most desperate and honourable sieges the Portuguese experienced in India, their whole force consisting of but fifteen hundred men, of whom no more than two hundred were Europeans.

1568.

In the following year a vessel from Achin bound to Java, with ambassadors on board to the queen of Japara, in whom the king wished to raise up a new enemy against the Portuguese, was met in the straits by a vessel from Malacca, who took her and put all the people to the sword. It appears to have been a maxim in these wars never to give quarter to an enemy, whether resisting or submitting.

1568

Fatahillah (1568-1570)

Kekosongan pemegang kekuasaan itu kemudian diisi dengan mengukuhkan pejabat keraton yang selama Sunan Gunung Jati melaksanakan tugas dakwah, pemerintahan dijabat oleh Fatahillah atau Fadillah Khan.

Fatahillah kemudian naik takhta, dan memerintah Cirebon secara resmi menjadi raja sejak tahun 1568. Fatahillah menduduki takhta kerajaan Cirebon hanya berlangsung dua tahun karena ia meninggal dunia pada tahun 1570, dua tahun setelah Sunan Gunung Jati wafat dan dimakamkan berdampingan dengan makam Sunan Gunung Jati di Gedung Jinem Astana Gunung Sembung.

Panembahan Ratu I (1570-1649)

Sepeninggal Fatahillah, oleh karena tidak ada calon lain yang layak menjadi raja, takhta kerajaan jatuh kepada cucu Sunan Gunung Jati yaitu Pangeran Emas putra tertua Pangeran Dipati Carbon atau cicit Sunan Gunung Jati. Pangeran Emas kemudian bergelar Panembahan Ratu I dan memerintah Cirebon selama kurang lebih 79 tahun.

In 1574,

the people of Ternate expelled portugeus , as Japan did in 1637.

The greatest threat to Portugal, however, came from the Dutch and English trading companies.

Portuguese influence was then limited to Larantuka, which remained in their hands until 1859

1582.

In 1582 we find the king appearing again before Malacca with a hundred and fifty sail of vessels. After some skirmishes with the Portuguese ships, in which the success was nearly equal on both sides, the Achinese proceeded to attack Johor, the king of which was then in alliance with Malacca. Twelve ships followed them thither, and, having burned some of their galleys, defeated the rest and obliged them to fly to Achin. The operations of these campaigns, and particularly the valour of the commander, named Raja Makuta, are alluded to in Queen Elizabeth’s letter to the king, delivered in 1602 by Sir James Lancaster.

About three or four years after this misfortune Mansur-shah prepared a fleet of no less than three hundred sail of vessels, and was ready to embark once more upon his favourite enterprise, when he was murdered, together with his queen and many of the principal nobility, by t