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Showing posts with label 1300 AD. Show all posts
Showing posts with label 1300 AD. Show all posts

Singasri Temple - Year 1300 AD

Jakarta (Dreamland Library) - Singasari Temple is located in Desa Renggo Village, Singosari District, Malang Regency, approximately 9 Km from Malang city to Surabaya.

This temple is also known as Candi Cungkup or Menara Temple, a name that indicates that Singasari Temple was the highest temple of its time, at least compared to other temples around it. However, currently in the Singasari area only the Singasari temple remains, while the other temples have disappeared without a trace.

Exactly when Singasari Temple was established is still unknown, but archaeologists estimate the temple was built around 1300 AD, as an offering to honor King Kertanegara of Singasari.

There are at least two temples in East Java that were built to honor King Kertanegara, namely Jawi Temple and Singasari Temple. Like Jawi Temple, Singasari Temple is also a Syiwa temple. This can be seen from the presence of several Syiwa statues in the temple courtyard.

Singasari Temple building is located in the middle of the yard. The body of the temple stands on a foot plate height of about 1.5 m, without any decoration or relief at the foot of the temple. The stairs going up to the hall at the foot of the temple are not flanked by the cheek stairs with makara decorations like those found in other temples.

The entrance to the room in the center of the temple's body faces south, located on the front side of the viewer booth (a small chamber that jutted forward). This entrance looks simple without a frame decorated with sculptures.

Above the doorway there is a Kala head carving which is also very simple sculpture. The existence of some very simple sculptures and reliefs raises the suspicion that the construction of Singasari Temple has not yet been completely completed.

To the left and right of the door of the cubicle, slightly to the back, there is a niche where the statue is. The threshold of the niche is also without frame and Kala's headdress. Similar niches are also found on the other three sides of the body of Singasari Temple. The recesses are larger in size, equipped with a viewer booth and above the threshold there is a simple Kala headdress. In the middle of the main room there is a broken Yoni at the top. Yoni's legs also don't have any sculpture.

At a glance the building of Singasari Temple looks as if it is two-tiered, because the lower part of the temple's roof is square, resembling a small room with niches on each side. It seems that these niches originally contained statues, but now the four of them are empty. On top of each niche 'doorway' there is a Kala headdress with sculptures that are more complicated than those above the entryway and niches on the temple's body. The top of the roof itself is in the form of a stacking structure, getting smaller and smaller. Most of the roof top looks collapsed.

Singasari Temple was restored by the Dutch government in the 1930s, seen from sculptured notes at the foot of the temple. However, it seems that the restoration work has not been comprehensive, because around the courtyard the temple is still lined with piles of stones that have not been successfully returned to their original place.

In the Singasari Temple courtyard there are also a number of statues, most of which are damaged or incomplete, including Syiwa statues in various positions and sizes, Durga, and Lembu Nandini.

About 300 m to the west of Singasari Temple, after going through a fairly dense settlement, there are two statues of Dwarapala, a giant gatekeeper, in a very large size. It is said that the weight of each statue reaches a weight of 40 tons, the height reaches 3.7 m, while the largest body circumference reaches 3.8 m. The location of the two statues is about 20 m apart (now separated by a highway).
   
According to Dwi Cahyono, an archeologist from the State University of Malang (UM), the two Dwarapala statues originally faced east, namely in the direction of Singasari Temple, but currently the statue on the south side has changed its direction facing slightly northeast. The change in direction occurs when the removal from the ground. Until the late 1980s the statue on the south side was still buried in the ground to the extent of the breast. Behind the statue in the south there is the ruins of stone buildings that look like walls. It is suspected that these two statues are the gatekeepers of the entrance to the palace of King Kertanegara (1268-1292) which are located to the west (behind) the two statues.

Legend around the Singasari Dynasty

Some temples in East Java, especially those located around the city of Malang, have close historical links with the Singasari Kingdom. The Singasari Dynasty is a descendant of Ken Dedes with her two husbands, Tunggul Ametung akuwu (head of the sub-district level government) Tumapel and Ken Arok, the common people who killed, took power, and at the same time captured the wife of Tunggul Ametung.

The history of the Singasari Kingdom gave birth to a legend about the kris made by Mpu Gandring, which was very well-known among the people of East Java. According to legend, Ken Arok was the son of a mistress of a Panawijen Village woman, named Ken Endog, with Batara Brahma. Shortly after birth, the baby Ken Arok was dumped by his mother in a cemetery, then found and brought home by an accomplished thief. From this adoptive father, Ken Arok learned about all the tactics and tactics of gambling, theft and robbery. As an adult he was known as a very feared robber in the Tumapel region. One time Ken Arok became acquainted with a brahman named Lohgawe who advised him to leave his black world. At Lohgawe's encouragement, Ken Arok stopped being a robber and then served as a Tumapel soldier.

At that time, what became the aqueduct in Tumapel, Kediri Kingdom, was Tunggul Ametung. Sang Akuwu married Ken Dedes, daughter of Mpu Purwa who lived in Panawijen. From the marriage was born a son named Anusapati. One day, Ken Dedes returned to Panawijen to visit his father. When Ken Dedes got off the royal carriage, a strong wind blew to reveal the bottom of his long cloth. At that time, Ken Arok who was in charge of escorting the Ken Dedes train had a glimpse of the calf of the wife of the Tunggul Ametung. In Ken Arok's eyes, Ken Dedes's calf radiated a dazzling light. The view did not want to disappear from the mind of Ken Arok. He then asked that to MPU Purwa. The Mpu explained that the light that Ken Arok saw was a sign that Ken Dedes was destined as a woman who would bring down kings in Java.

Ken Arok then ordered a keris to a Mpu in Tumapel named Mpu Gandring. To make a keris that can be relied on for its efficacy, it takes quite a long time to forge, shape and perform the necessary rituals. Because the ordered keris was never finished, Ken Arok became very angry. He seized the unfinished keris and then stabbed it in the body of the maker. Towards his end, Mpu Gandring cursed that Ken Arok would die at the end of the same kris and that the kris would claim seven lives.

The kris made by Mpu Gandring was lent by Ken Arok to his friend who had a showing off character, namely Kebo Ijo. Kebo Ijo showed the kris to his fellow soldiers and said that the kris was his. After many people knew that the kris belonged to Kebo Ijo, ken Arok then stole it and used it to stab Tunggul Ametung. Automatically the accusation fell on Kebo Ijo, while Ken Arok succeeded in replacing Tunggul Ametung's position as Akuwu and married Ken Dedes.

After succeeding in becoming Akuwu, Ken Arok then conquered the Kingdom of Kediri, which was then ruled by the King who was then ruled by King Kertajaya (1191-1222), and founded the Kingdom of Singasari. He named himself the first king of Singasari with the title Rajasa Bathara the Amurwabhumi. From Ken Dedes, Ken Arok was a son, named Mahisa Wongateleng, while from Ken Umang he also got a son named Tohjaya. Mpu Gandring's curse came into force. Ken Arok was killed and replaced by Anusapati. Anusapati was killed and replaced by Tohjaya. Tohjaya was killed and replaced by Ranggawuni, Anusapati's son. Ranggawuni was then crowned king with the title Jayawisnuwardhana and ruled Singasari from 1227 to 1268. Jayawisnuwardhana was succeeded by his son, Joko Dolog who had the title Kertanegara (1268-1292).

Kertanegara is the last King of Singasari. His government was overthrown by Raja Kediri, Jayakatwang. But Jayakatwang was defeated by Kertanegara's son-in-law named Raden Wijaya. Raden Wijaya who is a descendant of Mahisa Wongateleng and Raja Udayana in Bali then established the Majapahit kingdom with a central government in Tarik (Trowulan).

Sumber http://candi.pnri.go.id/jawa_timur/index.htm

Photo: Special

Rimbi Temple - Year 1329 AD to 1350 AD

Jakarta (Dreamland Library) - Rimbi Temple is located at the foot of Mount Anjasamoro, precisely on the edge of the highway to the southeast of Mojowarno District, Jombang, East Java. The area occupied by the Rimbi Temple is relatively narrow, surrounded by residents' agricultural land.

The ruins of the temple were rediscovered in the late 19th century by Alfred Wallace, on his way to Wonosalam to collect plant samples.

Rimbi Temple is a Syiwa temple, seen from reliefs containing Tantri teachings carved at the foot of the temple. Presumably this temple was built in the middle of the 14th century, as a tribute to the Tribhuwana Tunggadewi Jayawisnuwardhani who ruled Majapahit in 1329-1350.

This assumption is based on the discovery of two statues of Dewi Parwati, which is thought to be a reflection of the Goddess Tribhuwana. Both statues are currently stored in the Trowulan Museum and the National Museum.
    
The temple which was built facing east seems to have never been renovated. The whole building is made of andesite stone. More than half of the body and roof of the temple has been destroyed, as if vertically sliced, but the legs can still be said to be intact.

The foot of the temple looks like two tiers, divided by protruding seams. The part of the foot which is located above the seams rather protrudes inward so that its size becomes smaller compared to the lower leg. Between the upper legs and the body of the temple is also limited by seams with decorations that protrude out at each corner.

The body of the temple is also smaller compared to the legs, so it looks like there is a hall that surrounds it. But now, as with most of the roof and body of the temple, the stairs up to the hall have also collapsed, so that only the corridor on the south side can be seen from below.

On the upper legs as well as the outer walls of the temple's body that still remains there is no sculpture. However, around the foot of the lower part of the temple is filled with a range of relief panels of animal stories.

The reliefs carved with a very beautiful and smooth flat technique (wayang style) can be said to be still intact. To read it the prasawiya technique is used (counterclockwise), starting from the north side.

At the edge of the yard there are stones of temple ruins neatly arranged fencing the temple. On the east side, right in front of the temple is lined with 3 pieces of statues that attract attention because of their enormous size.

The height of each piece is around 125 cm. Which is located in the middle of the ranks is a piece of the head of a giant statue, while on the left and right there is a piece of statue that looks like a chest at the neck.

Source: http://candi.pnri.go.id/jawa_timur/index.htm

Photo: Special

Candi Jawi - Year 1331 AD

Jakarta (Dreamland Library) - Jawi Temple is located at the foot of G. Welirang, precisely in Candi Wates Village, Prigen District, Pasuruan Regency, about 31 km from the town of Pasuruan.

The temple building can be said to be still intact because it has been repeatedly renovated. Jawi Temple was restored for the second time in 1938-1941 from its collapsed condition.

However, the renovation could not be completed because many stones were lost and only completed in 1975-1980.

In the State of Religious Affairs 56 it is mentioned that the Jawi Temple was established by order of the last king of the Singasari Kingdom, Kertanegara, for a place of worship for Shiva-Buddhist religious people.

Raja Kartanegara is an adherent of the teachings of Shiva Buddha. Aside from being a place of worship, Jawi Temple is also a storage place for Kertanegara's ashes. This is indeed rather surprising, because the location of Jawi Temple is quite far from the center of Singasari Kingdom. It was suspected that this was caused by the people in this area being very loyal to the king and many who followed the Shiva-Buddhist teachings.

This suspicion is based on the fact that when Raden Wijaya, King Kertanegara's son-in-law, escaped after Kertanegara was dropped by Raja Jayakatwang from the Bracelets (Kediri area), he briefly hid in this area, before finally fleeing to Madura.

Jawi Temple occupies a fairly large area, around 40 x 60 m2, which is surrounded by a 2 m high brick fence. The temple building is surrounded by a moat currently decorated by lotus flowers. The height of this temple is around 24.5 meters with a length of 14.2 m and a width of 9.5 m.

The shape is slender high like the Prambanan Temple in Central Java with a roof that is a blend of stupas and tiled cube at the top.

The position of Jawi Temple facing east, facing Mount Pananggungan, reinforces the assumption of some experts that this temple is not a place of worship, because temples for worship generally face towards the mountain, a place where God dwells. Some other experts still believe that the Jawi Temple serves as a place of worship. The position of the door that does not face the mountain is considered as a result of the influence of Buddhism.

One of the uniqueness of the Jawi Temple is the stone used as building material consists of two types. From the foot to the hall of the temple was built using dark stone, the body of the temple uses white stone, while the roof of the temple uses a mixture of dark and white stones.

It is suspected that this temple was built in two periods of construction. Negarakertagama says that in 1253 Saka (candrasengkala: Fire Archery Day) Candi Jawi was struck by lightning. In that incident the statue of Maha Aksobaya disappeared. The loss of the statue had made King Hayam Wuruk sad when the king visited Jawi Temple.

A year after being struck by lightning, Jawi Temple was rebuilt. At this time it is estimated that the use of white stones. The use of white stone also invites questions, because what is found in the G. Welirang area is mostly dark colored stones. It is possible that the stones were imported from the north coast of Java or Madura.


The foot of the temple stands on the batur (foot of the temple) as high as about 2 m with relief sculpture that contains the story of a female ascetic. The stairs that go up are not too wide right in front of the entrance to the garba grha (space in the body of the temple). Intricate sculptures fill the left and right cheeks of the stairs leading to the hallway. While the cheek stairs from the hall to the temple floor are decorated with a pair of long-eared animal statues.
   
Around the body of the temple there is a fairly wide hallway. The door frame is plain without sculptures, but above the doorway there is a kalamakara carving, complete with a pair of fangs, lower jaw, and ornaments in his hair, filling the space between the top of the door and the roof base. On the left and the door there is a small niche where the statue is placed. Above the threshold of each niche there is a sculptured and horned creature's head.

The room in the temple's body is currently empty. It seems that there was originally a statue in it. Negarakertagama states that in the temple's chamber there is a statue of Shiva with Aksobaya on its crown.

In addition, there are also mentioned a number of statues of gods in the beliefs of Shiva, such as the statues of Mahakala and Nandiswara, Durga, Ganesha, Nandi, and Brahma. None of these statues are still in place. It is said that the Durga statue is now kept in the Empu Tantular Museum, Surabaya.

The outer wall of the temple's body is decorated with reliefs which until now have not been able to read it. Maybe because the sculpture is too thin. It might also be due to lack of supporting information, such as from inscriptions or texts.

The Negarakertagama book which tells this temple in sufficient detail does not even mention the relief. According to the temple's caretaker, the relief must be read using prasawiya techniques (counterclockwise), as used in reading reliefs in the Kidal Temple. Still according to the temple caretaker, reliefs carved on the western edge of the north wall illustrate a map of the temple area and the surrounding area.

Between the backyard of the temple which is quite wide and neatly arranged with residents' villages limited by a small river. In the south corner of the court there are ruins of buildings made of red brick. It looks like the building was a gate, but no information can be obtained about its original form and function.

Source: http://candi.pnri.go.id/jawa_timur/index.htm

Photo: Special

Surawana Temple - Before 1361 AD

Jakarta (Dreamland Library) - Surawana Temple is located in Canggu Village, Pare District, Kediri Regency, about 25 km northeast of Kediri City.

The temple whose real name is Wishnubhawanapura was estimated to have been built in the 14th century to glorify Bhre Wengker, a king from the Kingdom of Wengker who was under the rule of the Majapahit Kingdom.

Raja Wengker died in 1388 AD In Negarakertagama, it was told that in 1361 Raja Hayam Wuruk from Majapahit had visited and even stayed at Surawana Temple.

The size of Surawana Temple is not too big, only 8 X 8 m2. The temple, which was entirely built using andesite stone, is a Syiwa temple.

At present the entire body and roof of the temple have been destroyed without trace. Only the foot of the temple as high as about 3 m is still standing in its place. To go up the hall at the foot of the temple there is a narrow staircase located on the west side. Judging from the location of the stairs, it can be concluded that this temple faces west.

Like the one in Rimbi Temple, the foot of Surawana Temple looks like a double decker, divided by protruding seams. The part of the foot which is located above the seams rather protrudes inward so that its size becomes smaller compared to the lower leg.

Unlike the one in Rimbi Temple, relief panels that contain various stories are not only neatly lined up around the bottom of the temple's foot. The upper leg of the temple is even filled with relief panels in a larger size and with finer sculptures.

The relief in the lower leg tells the stories of Tantri, while those in the upper part of the foot contain the story of Sri Tanjung, Arjunawiwaha, and the story of Bubuksah and Crow Aking. Such stories are found in temples that were built for maintenance purposes, such as Bajangratu Temple in Trowulan and Tegawangi Temple, which is also located in Pare.

Seeing the environment that has been arranged neatly, it seems that Surawana temple has experienced renovation. However, the results are still far from perfect, considering that currently only the foot of the temple is left. In the temple courtyard there are still many stones and statues that have not been successfully returned to their original place. The stones and statues are arranged neatly on the lanes made of cement to prevent the process of damage by water absorption.

Source: http://candi.pnri.go.id/jawa_timur/index.htm
Photo: Special

Tegawangi Temple - Before 1388 AD

Jakarta (Dreamland Library) - Tegawangi Temple is located in Tegowangi Village, Plemahan District, Kediri Regency, about 24 Km from Kediri City.

Its location is somewhat hidden in a residential area, about 1 km from the highway, but the environment around the temple is neatly arranged.

This Hindu temple is estimated to have been built in the late 14th century by order of King Hayam Wuruk. The purpose of its development is to meruwat (eliminate badness) Bhre Matahun, cousin of Raja Hayam Wuruk.

The name Tegawangi is listed in the Pararaton Book, which says that Bre Matahun who died in 1310 Saka (1388 AD) was recited in Tigawangi.

Tegawangi Temple faces west, with a square bottom covering an area of ​​11.20 m with a height estimated at 4.29 m.

Thus, the temple which was built from andesite stone is larger in size compared to Surawana Temple which is also found in Kediri. The damage suffered by this temple is more severe than that experienced by Surawana Temple, because at this time only the body is still intact and a small part of its body.

On the cheek of the ladder there is a sculpture depicting a drummer. The lower part of the temple's foot is decorated with sculptured panels with tendrils, flowers and a gana that are placed alternately.

The foot wall of the temple is decorated with very fine reliefs, which contain stories from the Song of Sudamala. Relief with this Sudamala story reinforces the suspicion that Tegawangi Temple was built for the purpose of maintenance. Relief that contains the story of Sudamala is also found in Sukuh Temple.

In the southeast corner of the temple courtyard there is a line of stone ruins of the temple which has still not been successfully returned to its original place. Among them there are also several statues, including the Parwati statue.

Source: http://candi.pnri.go.id/jawa_timur/index.htm
Photo: Special

The First Brunei Sultan Muhammad Shah - 1,371 AD

The Sultanate of Brunei
Jakarta (DreamLandLibrary) - Brunei's first Sultan of Islam after marriage to Princess Johor.

Previously known as Awang Alak Betatar. The title of the king is called Aji. Inherited Naubat, Nakara, Ganta and Address from Minangkabau, Andalas State.

In the reign of 1371, sending envoys to China, the Chinese called His Majesty Ma-ha-mo-sha. Your Majesty, Princess Ratna Dewi is married to Ong Sum Ping. Died in 1402

Source: http://en.wikipedia.org/wiki/Awang_Alak_Betatar

Photo: Special

Minang Tribe Migration to Malaysia - 1300 AD

Main Literacy
Pekanbaru (Dreamland Library) - In a number of literature written, that the migration of Minang people to the Malacca Peninsula was carried out in decades. Initially it began in the 1300s.

Where many Minang families moved to the East coast of Sumatra, to Negeri Sembilan, Malaysia. Along with the wave of migration to the east, there was also a migration of Minang people to the west coast of Sumatra.

This condition continued to increase after Malacca became the political and economic center during the 15th century.

Ruy de Brito, a Portuguese writer, wrote in his book, that from 1,512 to 1,514 a massive migration took place. This is because, Malacca at that time was the main gateway to the Malay Peninsula (present-day Malaysia). Minang people who migrate, the majority inhabit Negeri Sembilan, and Johor Baru. The poorest, they also carry the culture of origin, ranging from culture, to culinary.

The course of time proves that the migration of Minangkabau people to Negeri Sembilan is a historical fact. Even a number of literature writes, that the Kingdom of Pagaruyuang had sent a king to reign in Negeri Sembilan. This is more because, the Minang people in Negeri Sembilan will only submit to the King who is of Minang blood. Because at that time there was chaos in choosing who was the leader in the Minang community in Negeri Sembilan, so the King of Pagaruyuang was asked to reign in Negeri Sembilan.

Migration in the 19th century was more due to political and economic problems, which at that time were dominated by the Paderi. At that time, the Minang people who were migrating, tried to build new tribes in Negeri Sembilan, and named them after the names of the nagari (the Lowest Government in West Sumatra), such as those in West Sumatra today.

This is evident, that the nagari system, can be found in Negeri Sembilan. Even all the villages in West Sumatra are in Negeri Sembilan.

From the 2,000 AD census, it is estimated that in Negeri Sembilan, Malaysia: there are 450,000. Minang people.

Main Literacy

Sources: from various sources
Photo: Special

1300 AD and Beyond

Jakarta (DreamLandLibrary) - In the search for the Dream Land Team, we still provide a timeline


We believe this year's poultices, have a lot of history of our Nation .....

1341 AD
The establishment of the Jambi Dharmasraya Kingdom

1347 AD
The establishment of the Malayaputra Kingdom which was later known as the Kingdom of Pagaruyung Batu Sangkar, West Sumatra

1360 AD
The establishment of the Banda Aceh Sultanate

1365 AD
The establishment of the Central Java Pajang Sultanate

1392 AD

The establishment of the Bone Bone Sultanate, South Sulawesi

Source: From various sources
Photo: Special

Majapahit City - year 1350 AD


Jakarta (Dreamland Library) - Majapahit City in Trowulan, Kakawin Nagarakretagama, poet VIII-XII, was an important written source for knowing the description of Majapahit City around 1350 AD. The city at that time was not a city in the modern sense, Pigeaud (1962) stated. , a Dutch national historian, in his study of Prapanca's Nagarakretagama.

He concluded, Majapahit was not a city surrounded by walls, but a large residential complex that included a number of smaller complexes, where each other was separated by an open field. Fields are used for public purposes, such as markets and meeting places.

A thick red stone wall is high around the palace. That is the castle of the Majapahit Palace. The large door to the west called "Purawuktra" overlooks a large field. In the middle of the field flows a moat surrounding the field. At the edge of the fortress "Brahmastana", lined lengthwise and various forms. This is where the waiting officers who were patrolling guard Paseban.

Map of the City of Majaapahit The sketch of the reconstruction of the City of Majapahit by Maclaine Pont (1924) based on Nagarakretagama and excavations.

That is one of the footage from Nagarakretagama which depicts one part of the capital city of Majapahit as described by Prapanca. Where are the ruins? Most archaeologists believe and place it in Trowulan. Why Trowulan? This stems from research conducted by Wardenaar on the orders of Raffles in 1815 to observe archeological remains in the Mojokerto area. In his report he always mentioned, "in het bosch van Majapahit" for the cultural heritage found in Mojokerto, especially Trowulan.

Raffles himself in his book History of Java mentions "remains of the gateway at Majapahit called Gapura Jati Pasar" when mentioning Waringin Lawang Temple, and mentions "one of the gateways of Majapahit" when referring to Brahu Temple. These assumptions were later reassured by Maclains Pont, a Dutch architect, who dug up almost all over Trowulan. The result is a large number of building foundations, closed and open waterways, and reservoirs.

Nagarakretagama's description of the City of Majapahit was located in the field by Maclains Pont from 1924-1926. He managed to sketch Majapahit's "city" on the Trowulan Site. Majapahit fortress is depicted in the form of a network of roads and perimeter walls that make up rectangular blocks. Macro, the shape of the City of Majapahit resembles the shape of a mandala temple with a rectangular shape and there are entrances on all four sides, while the palace is located in the middle. In addition there are the residences of the soldiers and courtiers, central government officials, ministers, religious leaders, knights, paseban, Bubat field, pool ponds, bathing places, and others.

The Trowulan site itself is located in the Trowulan Subdistrict, Mojokerto Regency, East Java, about 70 km to the southwest of Surabaya. Within an area of ​​9 x 11 km can be seen brick buildings in the form of temples, gates, ponds, and water channels in the face of the land or underground, which all indicate a city that has been quite advanced for that period.

Regarding how large the city of Majapahit is and where its boundaries are, according to the latest research based on Yoni's findings, it is in the southwest of Trowulan, in Labak Jabung, southeast of Trowulan, and Klinterejo in the northeast of Trowulan. Whereas the fourth point should be in Tugu and Bodas Hamlet in Sumobito District, Jombang Regency. With the discovery of archeological sites at the fourth point, it can be calculated the area of ​​the four points, so that the estimated area of ​​Majapahit City is about 11 x 9 km, which extends north-south.

In 1981 the existence of canals and reservoirs at the Trowulan Site was increasingly ascertained through aerial photo studies supported by field observations with geoelectric and geomagnetic predictions. From the results of the collaboration of the National Survey and Mapping Coordinating Board (Bakosurtanal) with Ditlinbinjarah, UGM, ITB, and Lapan, it is known that the Trowulan Site is at the tip of a very large volcanic alluvial fan, has a sloping land surface and is very good for land use (Karina Arifin, 1983). The Baureno, Kumitir, Domas, Kraton, Kedungwulan, Temon and artificial ponds such as Segaran, Balo Dowo and Balong Bunder, all of which are located on the Trowulan Site, are located close to the base of the Jatilujo alluvial fan.

Through observation of infrared aerial photography, it turns out that in the Trowulan Site and its surroundings visible paths intersect perpendicular to the north-south and east-west orientation. The lanes that run east-west consist of 8 lanes, while the lanes that run north-south consist of 6 lanes. In addition to the lines which are perpendicular, two paths are found which are slightly oblique. "Based on field tests on the paths from aerial photography, it turns out that the pathways are canals, some of which are still found reinforcing walls of the canal edge of a brick structure," said Karina Arifin.

The width of the canals ranges from 35-45 meters. The shortest canal is 146 meters in length, which is a north-south stretch that lies in the Pesantren area, while the longest canal is a canal that tides to the east in the Tikus Temple area and ends at Kali Scissors (in Pandean Hamlet) in its west. This canal is about 5 kilometers long. Interestingly, most of the sites in Trowulan are surrounded by intersecting canals, forming a large rectangular plan, subdivided by several smaller rectangular fields.

Palace and King Chinese News written by Ma Huan while following Admiral Zheng He (Cheng Ho) 's trip to Java provided an explanation of the state of the Majapahit people in the XV century. Among other things, that the city of Majapahit is located in the interior of Java. The king's palace is surrounded by a high wall of more than 3 zhang, on one side there is a "heavy gate" (probably made of metal). The height of the building's roof is between 4-5 zhang, the roof tiles are made of cracked wooden boards (shingles).

The Majapahit King lived in the palace, sometimes without a crown, but often wore a crown made of gold and decorated with golden flowers. The king wears a cloth and a barefoot scarf, and everywhere he goes always wears one or two kris blades. When the king exits the palace, usually ride an elephant or ox-drawn carriage. The population of Majapahit has a population of around 200-300 families. Residents wear cloth and clothes, men with long hair and loose, while women have a bun. Every boy always brings a kris made of gold, rhino horn, or ivory

Urban planning
The Majapahit Kingdom, besides having a capital as the seat of government and the seat of the king and royal officials, was also a magical center for the whole kingdom. Judging from the concept of cosmology, the form of the capital city of Majapahit is considered as an embodiment of the universe, while the king is identical with the highest god who resides on the summit of Mount Mahameru (Semeru).

The existence of Majapahit City according to the concept has three elements, namely:

1. a mountain element (a replica of a temple),
2. river elements (replicates formed canals),
3. marine elements (replicas formed reservoirs).

Nagarakretagama said that the structure of the building in the palace included the residence of the king and his family, the manguntur field, the priests' quarters, and the guard houses of the royal servants. The house inside the palace is beautiful, nice, and strong. The capital city of Majapahit is surrounded by regional kings and other cities. Around the palace where the king is located there are regional kings (paduka bhatara) and royal officials / dignitaries.

Pupuh VIII1.    Tersebut keajaiban kota: tembok batu merah, tebal tinggi, mengitari pura. Pintu barat
       bernama Pura Waktra, menghadap ke lapangan luas, bersabuk parit. Pohon
       brahmastana berkaki bodi, berjajar panjang, rapi berbentuk aneka ragam. Di situlah
       tempat tunggu para tanda, terus menerus meronda menjaga paseban.

2.    Di sebelah utara bertegak gapura permai dengan pintu besi penuh berukir. Di sebelah timur: panggung luhur, lantainya berlapis batu, putih-putih mengkilat. Di bagian utara, di selatan pecan, rumah berjejal jauh memanjang, sangat indah. Di Selatan jalan perempat: balai prajurit tempat pertemuan tiap Caitra.

3.    Balai agung Manguntur dengan balai Witana di tengah, menghadap padang
       watangan. Yang meluas ke empat arah; bagian utara paseban pujangga dan menteri.
       Bagian timur paseban pendeta Siwa-Buddha, yang bertugas membahas upacara.
       Pada masa gerhana bulan Palguna, demi keselamatan seluruh dunia.

4.    Di sebelah timur, pahoman berkelompok tiga-tiga mengitari kuil Siwa. Di selatan
       tempat tinggal wipra utama, tinggi bertingkat, menghadap panggung korban. Bertegak
       di halaman sebelah barat; di utara tempat Buddha bersusun tiga. Puncaknya penuh
       berukir; berhamburan bunga waktu raja turun berkorban.

5.    Di dalam, sebelah selatan Manguntur tersekat dengan pintu, itulah paseban. Rumah
       bagus berjajar mengapit jalan ke barat, disela tanjung berbunga lebat. Agak jauh di
       sebelah barat daya: panggung tempat berkeliaran para perwira. Tepat di tengah-
       tengah halaman bertegak mandapa penuh burung ramai berkicau.

6.    Di dalam, di selatan, ada lagi paseban memanjang ke pintu keluar pura yang kedua.
       Dibuat bertingkat-tangga, tersekat-sekat, masing-masing berpintu sendiri. Semua
       balai bertulang kuat bertiang kokoh, papan rusuknya tiada tercela. Para prajurit silih
       berganti, bergilir menjaga pintu, sambil bertukar tutur.

Pupuh XII
1.    Teratur rapi semua perumahan sepanjang tepi benteng. Timur tempat tinggal
       pemuka pendeta Siwa Hyang Brahmaraja. Selatan Buddha-sangga dengan
       Rangkanadi sebagai pemuka. Barat tempat para arya, menteri, dan sanak-kadang
       adiraja.

2.    Di timur tersekat lapangan, menjulang istana ajaib. Raja Wengker dan rani Daha
       penaka Indra dan Dewi Saci. Berdekatan dengan istana raja Matahun dan rani
       Lasem. Tak jauh di sebelah selatan raja Wilwatikta.

3.    Di sebelah utara pasar: rumah besar bagus lagi tinggi. Di situ menetap patih Daha,
       adinda Sri Paduka di Wengker. Batara Narpati, termashur sebagai tulang punggung
       praja. Cinta-taat kepada raja, perwira, sangat tangkas dan bijak.

4.    Di timur laut, rumah patih Wilwatikta, bernama Gajah Mada. Menteri wira, bijaksana,
       setia bakti kepada negara. Fasih bicara, teguh tangkas, tenang, tegas, cerdik, lagi
       jujur. Tangan kanan maharaja sebagai penggerak roda negara.

5.    Sebelah selatan puri, gedung kejaksaan tinggi bagus. Sebelah timur perumahan
       Siwa, sebelah barat Buddha. Terlangkahi rumah para menteri, para arya, dan satria.
       Perbedaan ragam pelbagai rumah menambah indahnya pura.

6.    Semua rumah memancarkan sinar warnanya gilang-cemerlang. Menandingi bulan
       dan matahari, indah tanpa upama. Negara-negara di Nusantara dengan Daha bagai
       pemuka. Tunduk menengadah, berlindung di bawah kuasa Wilwatikta.

Majapahit Future Waters System
The water structures found in the Majapahit period were reservoirs, canals, ponds, and waterways, which are still found in the remains. Based on research, it is known that the Majapahit government built the water structure for the purpose of agricultural irrigation and the means of channeling river water to reservoirs: water storage and storage, as well as flood control.

The research proves that there are about 20 ancient reservoirs spread in the northern plains of Anjasmoro, Welirang, and Arjuno. Baureno Reservoir, Kumitir, Domas, Temon, Kraton, and Kedung Wulan are reservoirs that are connected with Majapahit City which is located between the Scissors River in the west and the Brangkal River in the east. Only the Kedung Wulan reservoir is no longer found in the remains of the building, both from aerial photographs and in the field.

The Baureo Reservoir is the largest reservoir located 0.5 km from the meeting between Kali Boro and Kali Landean. The dam is known as Candi Lima. Not far from Candi Lima, the combined river is united with Kali Pikatan, forming Kali Brangkal. This former reservoir is now a natural basin that is large in size and flowed by several rivers. Like the Baureno Reservoir, other reservoirs have now been damaged and are seen as only natural basins, for example the Domas Reservoir located north of the Baureno Reservoir; Kumitir Reservoir (Rawa Kumitir) located west of the Baureno Reservoir; Kraton Reservoir located north of Bajangratu Gate; and Temon Reservoir located south of the Kraton Reservoir and southwest of the Kumitir Reservoir.

In addition to these reservoirs, in Trowulan there are three artificial ponds located close together, namely Segaran, Balong Bunder, and Balong Dowo. Segaran Pond obtains water from channels originating from the Kraton Reservoir. Balong Bunder is now a swamp located 250 meters south of Segaran Pool. Balong Dowo is also a swamp located 125 meters southwest of Segaran Pond. Only the Segaran Pond is reinforced with thick walls on all four sides, making it the most monumental water structure in the City of Majapahit.

The Segaran Pool was first discovered by Maclaine Pont in 1926. The pond is 375 meters long and 175 meters wide and about 3 meters deep, stretching northeast-southwest. The walls are made of brick glued together without any adhesive. Wall thickness of 1.60 meters. On the southeast side there is an inlet, while on the northwest side there is an outlet leading to Balong Dowo and Balong Bunder.

Aerial photographs made in the 1970s in the Trowulan and surrounding areas clearly show the existence of canals in the form of crossing lines perpendicular to the north-south and west-east orientation. There are also slightly oblique paths with varying widths, between 35-45 m or only 12 m, and even 94 m which may be caused by present-day population activities.

Canals in residential areas, based on drilling that has been done, showed a sedimentation layer as deep as 4 m; and ever found a 2.5 meter high brick arrangement that gives the impression that in the past the canals were given a dike, such as on the edge of the canal located in the Kedaton area which is 26 meters wide given a dike. The canals have ends, ending at Temon Reservoir and Kali Scissors; and at least three canals end at Kali Crab, south of Majapahit City. Canals that are wide enough lead to speculation that their function is not just to irrigate the fields (irrigation), but maybe also for means of transportation that can be passed by small boats.

These canals, reservoirs, and ponds are supported by smaller waterways, which are part of the water network system in Majapahit. In the Trowulan region, culverts built of bricks are often found to be quite large in size, which allows adults to enter them. Rat Temple, which is a bath (petirtaan) for example, has a large culvert to channel water into and out of the temple. In addition to culverts or underground channels, there are also many open channels to irrigate rice fields, as well as the discovery of terracotta pipes which are likely to be used to channel water to houses, as well as gutters from brick structures among the remnants ancient houses. This shows how the Majapahit people have a high awareness of sanitation and water control.

Seeing the large and large number of water structures, it can be estimated that their construction and maintenance require an organized organizational system. This is evident from the knowledge of the technology funds they have, which enable them to be able to control flooding and make the city center protected and safely inhabited.

Until now, both from the inscriptions and ancient manuscripts, no information was obtained about when the reservoirs and canals were built and how long they function. The damage to these water structures may have been initiated by the eruption of Mount Anjasmoro in 1451, which carried a thick layer of lava that broke into the Baureno Reservoir and damaged the existing water network system. Tikus Temple, which is located between the Kumitir Reservoir and the Palace Reservoir, has even been completely covered by lava.

The chaotic state of the kingdom due to the struggle for power coupled with the emergence of new power in the coastal areas, resulting in damage to water structures can not be repaired as before. Erosion and continuous flooding resulted in this area being uninhabitable and slowly abandoned by its inhabitants.

The Great Cities of the Kingdom
City and house shape


Villages and Villages
It is not known exactly how the traditional form of the inheritance of the real Majapahit Kingdom. From a number of artifacts found related to the occupation of the kingdom, it is difficult to provide a standard example of a prototype of the Majapahit era. However, there was a spade of artifacts from baked clay in the form of miniature houses and the findings of the structure of the building which were thought to be typical of Majapahit houses.

The excavation in Trowulan in 1995 showed a building structure in the form of feet from the ground reinforced with a stone structure with a thickness of 1 cm of soil, forming a batur house. The rectangular plan is rectangular, measuring 5.20 x 2.15 meters and a height of about 60 cm. On the north side there is a brick ladder structure consisting of 3 steps. From the existence and layout of the stairs, it can be concluded that this house faces north with a deviation of around 90 55 degrees to the east, as is the orientation of almost all directions of the building structures on the Trowulan Site.

On both sides of the foot of the building there are open ditches 8 cm wide and 10 cm deep. Front of the gutter building follows the shape of the stairs of the building. The gutters are built from brick units so that the gutter structure is stronger, and the water can flow faster. Around the foot of the building were found more than 200 pieces of roof tiles and 70 ridges and peaks, and ukel (decoration of terracotta placed under the roof of the building).

The structure of the building yard is very interesting and unique. The ground yard is covered with a boxy structure, and each box is lined with bricks which are laid down on all four sides, and in the box with a brick frame, round stones are installed to fill the entire area. This kind of cover serves to avoid if the yard becomes muddy when it rains. No such page cover has yet been found, except something rather similar to the south of the Segaran II site.

From these findings it can be assumed that the body of the building was erected on a shelf as high as 60 cm. It is possible that the building is made of wood (plank) and not brick because around the building area is not found a brick in large numbers in accordance with the volume of the building. Maybe the body of the building is made of wood (planks) or plaited bamboo or booth type. The wooden pillars supporting the roof must have been destroyed, presumably not based on stone piles which are actually found on the Trowulan Site, because no one was found around the building.

Poles may be placed directly on the floor that lines the surface of the batur. The roof of the building is estimated to have a slope angle of between 35-60 degrees, covered with rectangular tile arrangement with a size of 24 x 13 x 0.9 cm with a total of about 800-1,000 pieces of tile covering it. The top of the roof is equipped with ridges and tops, and at the ends of the jurries are fitted with ukel ornaments.

Reconstruction of a house building based on evidence found at the site, can be completed through comparison with the forms of the house and its elements that we can see in: (1) contemporary artifacts such as temple reliefs, building models made from terracotta, types of roof coverings in the form of tiles, shingles, bamboo, fibers; (2) simple houses owned by the current population in Trowulan; and (3) houses in Bali.

Apart from the social status of the inhabitants of this house, there is another interesting thing, namely the residents of Majapahit in Trowulan, or at least the residents of this house, have combined aspects of function with aesthetics. The yard is laid out in such a way as to avoid standing water by hardening it with round krakal in a brick frame. Around the building there is an open ditch with a brick base to drain water from the yard. It is also equipped with a water pot from a large terracotta and ornate jugs, which gives the impression of a neatly arranged house yard. To the east there are several brick structures that have not been identified. Maybe this relatively small house is only one of the complexes. The building which is in one yard of 200 square meters is surrounded by a fence like what we can see in Bali now.

Source: http://nusol.gameseru.co.id/index.php/p guide/ensklopedi/arsitektur-k kingdom-majapahit.html

Photo: Special

The Sultanate of Pagaruyung 1347 s 1825 AD

Istano Basa
Jakarta (DreamLandLibrary) - The kingdom of Pagaruyung is a kingdom that once stood in Sumatra, its territory is in the province of West Sumatra now.

The name of this kingdom is referred to from the name of the tree Nibung or Ruyung, besides that it can also be referred to from the inscription of the Sultan Mohammad Tangkal Alam Bagagar from Pagaruyung, namely in the Jawi script in the inner circle which reads as follows: Sulthān Tunggal Alam Bagagar ibnu Sulthān Khalīfatullāh which has domestic royal throne Pagaruyung Dārul Qarār Johan Sovereign Zhillullāh fīl 'Ālam.

Unfortunately, the seal of the figure is not written down in the number of years of his reign. This kingdom collapsed during the Padri War, after the signing of an agreement between the Indigenous Peoples and the Dutch that made the Pagaruyung Kingdom under Dutch supervision.

Previously this kingdom was incorporated in Malayapura, a kingdom which in the Amoghapasa Inscription was said to be led by Adityawarman, who established himself as the ruler of Bhumi Malayu in Suwarnabhumi. Also included in Malayapura are the Dharmasraya kingdoms and several other Adityawarman-conquered kingdoms or areas.

Source: https://id.wikipedia.org/wiki/K kingdom_Pagaruyung

Photo: Special

Bubat War - 1357 AD

Jakarta (DreamLandLibrary) - Bubat War is a war that occurred in 1279 Saka or 1357 AD in the 14th century, namely during the reign of Majapahit king Hayam Wuruk.

The war broke out due to a dispute between Mahapatih Gajah Mada from Majapahit and Prabu Maharaja Linggabuana from the Sunda Kingdom in Pesanggrahan Bubat, which resulted in the death of the entire Sundanese entourage.

The oldest sources of reference regarding the existence of this war are mainly Fiber Pararaton and Sundanese Kidung and Kid Sundayana originating from Bali.

Wedding plans
Bubat War events began with the intention of King Hayam Wuruk who wanted to marry Dyah Pitaloka Citraresmi's daughter from Sunda. It is said that Hayam Wuruk's interest in the princess was due to the circulation of the princess's painting in Majapahit; which was painted secretly by an artist at that time, named Sungging Prabangkara. [citation needed]

According to historical records of Pajajaran by Saleh Danasasmita and the Bubat War Manuscript by Yoseph Iskandar, the intention of the marriage was to tighten the long-broken brotherhood between Majapahit and Sunda. Raden Wijaya who became the founder of the Majapahit kingdom was considered to be of Sundanese descent from Dyah Lembu Tal and her husband namely Rakeyan Jayadarma, king of the Sunda kingdom.

This is also recorded in the Rajya Rajya Library i Bhumi Nusantara parwa II sarga 3. [citation needed] In the Babad Tanah Jawi, Raden Wijaya is also called by the name of Jaka Susuruh from Pajajaran. Even so, the Pajajaran historical record is considered weak in truth, especially because the name Dyah Lembu Tal is a male name.

A generally accepted reason is that Hayam Wuruk did intend to marry Dyah Pitaloka with political reasons, namely to bind alliance with the State of Sunda. With the blessing of the Majapahit royal family, Hayam Wuruk sent a letter of honor to Maharaja Linggabuana to propose to Dyah Pitaloka. The wedding ceremony is planned to take place in Majapahit.
The Sundanese royal council itself actually objected, especially Mangkubumi Hyang Bunisora ​​Suradipati. This is because according to adat prevailing in the archipelago at the time, [citation needed] it was not uncommon for the bride to come to the groom. In addition there are allegations [citation needed] that this was a diplomatic trap of Majapahit, which at that time was expanding its power, including by controlling the Dompu Kingdom in Nusa Tenggara.

Linggabuana decided to continue leaving for Majapahit, because of the sense of brotherhood that already existed from the ancestral line of the two countries. Linggabuana left with the Sundanese entourage to Majapahit and was accepted and placed in Pesanggrahan Bubat.

Misunderstanding
The Sundanese king came to Bubat with his consort and daughter Dyah Pitaloka, accompanied by a few soldiers. According to Kidung Sundayana, [citation needed] Mahapatih Gajah Mada's intention arose to control the Sunda Kingdom. Gajah Mada wants to fulfill the Palapa Oath he made before Hayam Wuruk ascended the throne, because of the various kingdoms in the archipelago that were conquered by Majapahit, only the Sundanese kingdom was not yet controlled.

For this purpose, Gajah Mada made an excuse to assume that the arrival of the Sundanese entourage at Bubangg Pesanggrahan was a form of surrender of the Sunda Kingdom to Majapahit. Gajah Mada urged [citation needed] Hayam Wuruk to accept Dyah Pitaloka not as a bride, but as a sign of submission to the State of Sunda and recognition of Majapahit's superiority over Sunda in the Archipelago. Hayam Wuruk himself was mentioned wavering [citation needed] on this problem, considering that Gajah Mada was the Mahapatih that Majapahit relied on at that time.

The death of Sundanese entourage
Then there was a dispute between the Linggabuana delegation and Gajah Mada. This dispute ended with the cursing of Gajah Mada by Sundanese envoys who were surprised that their arrival was only to give a sign of surrender and acknowledge the superiority of Majapahit, not because of a previous invitation. However, Gajah Mada remained in its original position.

Not to mention Hayam Wuruk gave his decision, Gajah Mada had mobilized its troops (Bhayangkara) to Pesanggrahan Bubat and threatened Linggabuana to recognize the superiority of Majapahit. In order to maintain the honor of being a Sundanese knight, Linggabuana resisted the pressure.


There was an unbalanced war between Gajah Mada and its large army, against Linggabuana with a small royal guard (Balamati) as well as royal officials and ministers who participated in the visit. The incident ended with the death of Linggabuana, the ministers, royal officials and all the Sundanese royal family. The Sundanese king and all the officials of the Sundanese kingdom can be brought in Majapahit and perished in the Bubat field.

Tradisi menyebutkan sang Putri Dyah Pitaloka dengan hati berduka melakukan bela pati, bunuh diri untuk membela kehormatan bangsa dan negaranya.[3] Tindakan ini mungkin diikuti oleh segenap perempuan-perempuan Sunda yang masih tersisa, baik bangsawan ataupun abdi. Menurut tata perilaku dan nilai-nilai kasta ksatriya, tindakan bunuh diri ritual dilakukan oleh para perempuan kasta tersebut jika kaum laki-lakinya telah gugur. Perbuatan itu diharapkan dapat membela harga diri sekaligus untuk melindungi kesucian mereka, yaitu menghadapi kemungkinan dipermalukan karena pemerkosaan, penganiayaan, atau diperbudak.

Consequence
Tradition says that Hayam Wuruk lamented the death of Dyah Pitaloka. Hayam Wuruk deplored this action and sent an envoy (darmadyaksa) from Bali - who was then in Majapahit to witness the marriage between Hayam Wuruk and Dyah Pitaloka - to convey an apology to Mangkubumi Hyang Bunisora ​​Suradipati who was the acting official of the Sunda king, and said that all these events will be contained in the Sundanese Song or the Sundayana Song (in Bali known as the Sundanese Geguritan) so that the lessons learned. King Hayam Wuruk then married his own cousin, Paduka Sori.

As a result of this Bubat incident, it was said in the note that Hayam Wuruk's relationship with Gajah Mada was tenuous. Gajah Mada itself faced opposition, suspicion, and criticism from Majapahit officials and nobles, because his actions were considered careless and rash. He was considered too brave and presumptuous by not heeding the wishes and feelings of the Crown Prince Raja Hayam Wuruk himself.

This misfortune event also marked the decline of Gajah Mada's career, because then Hayam Wuruk awarded him a land of civilization in Madakaripura (now Probolinggo). Although this action appears as a conferment, this action can be interpreted as a subtle suggestion that Gajah Mada starts to consider retiring, because this land is located far from the capital city of Majapahit so that Gajah Mada began to resign from the state politics of the Majapahit palace. However, according to the Negarakertagama Gajah Mada his name and position are still mentioned, so interpreted that Gajah Mada himself remained in Mahapatih until his death (1364).

This tragedy damaged state relations between the two countries and continued for years to come, the Sunda-Majapahit relations never recovered as before.

Prince Niskalawastu Kancana - the sister of Princess Pitaloka who remained in the Kawali palace and did not go to Majapahit to accompany his family because it was still too small - became the only descendant of the King who was still alive and would later ascend the throne to be King Niskalawastu Kancana.


His policies included breaking diplomatic relations with Majapahit and applying limited isolation in the state relations between the two kingdoms. As a result of this event, Sundanese relatives were enacted with prohibited estri regulations, the contents of which were not permitted to marry from outside the Sunda family, or some said they could not marry Majapahit. This regulation was later interpreted more broadly as a prohibition for Sundanese from marrying Javanese.

The act of courage and virtue of the King of Sunda and daughter of Dyah Pitaloka to carry out the defense of pati (brave death) was respected and glorified by the people of Sunda and was considered as an example. Raja Lingga Buana was nicknamed "Prabu Wangi" (Sundanese: a fragrant king by name) because of his heroism defending the dignity of his country. His descendants, Sundanese kings were later nicknamed Siliwangi which came from the word Silih Wangi which means successor, heir or successor to King Wangi.

Some of these reactions reflect the disappointment and anger of the Sundanese people towards Majapahit, a sentiment which later developed into a kind of competition and hostility between the Sundanese and Javanese, which in some respects are still left to this day. Among other things, unlike other cities in Indonesia, in the city of Bandung, the capital of West Java as well as the Sundanese cultural center, no street called "Gajah Mada" or "Majapahit" was found. Although Gajah Mada is considered a national hero of Indonesia, most Sundanese people consider him inappropriate because of his actions that are considered not commendable in this tragedy.

The interesting thing is, although Bali is often regarded as the heir of Majapahit culture, the Balinese people seem to tend to side with the Sundanese kingdom in this case, as evidenced in the Balinese Song of Sundanese Song. Respect and admiration of the Balinese for the actions of the Sundanese royal family who bravely faced death, it is very possible because of its compatibility with Hindu teachings about the code of conduct and values ​​of ksatriya caste, that the ultimate and perfect death for a ksatriya is at the tip of the sword in the middle battlefield.

These values ​​of heroism and courage are matched in Balinese culture, namely the tradition of bellows, battles to death by men, followed by suicide rituals by women. They choose death rather than surrender, stay alive, but bear the shame, humiliation and defeat.

Source: http://en.wikipedia.org/wiki/Perang_Bubat

Photo: Special

The Background of the Bubat War
Bubat War occurred due to a misunderstanding between Prabu Maharaja Linggabuana from the Sunda kingdom, and mahapatih Gajah Mada from the Majapahit kingdom.

Bubat War took place in Bubat Pesanggrahan
Initially the desire of King Hayam Wuruk from the Majapahit kingdom wanted to marry a Sundanese princess named Dyah Pitaloka Citraresmi. With the initial motive to make the Sundanese kingdom an ally of Majapahit.

After getting the blessing from the Majapahit royal family, Hayam Wuruk immediately sent a letter of honor to the Sunda kingdom to propose to the royal princess.

The letter also contained Hayam Wuruk's request that his marriage take place in the kingdom of Majapahit.

After deliberation and long thinking, the King of Sunda finally accepted the proposal, and Hayam Wuruk's request.

The Sundanese king left for Majapahit along with the Princess, accompanied by only a handful of royal soldiers. Seeing this, there was a bad intention in Gajah Mada to attack, and conquer the King of Sunda with his entourage.

This was inspired by his desire to fulfill the oath of palapa (at that time the Sundanese kingdom was not yet conquered) which he had made before King Hayam Wuruk became king of Majapahit.

With unbalanced strength, Gajah Mada finally defeated the Sunda king who only brought a few troops.

The point:
Gajah Mada, who is not Javanese, is not loyal to her master. He is only loyal to his ambitions alone. This is what led to slander among the natives of the archipelago. Though not the will of Hayam Wuruk.

Arabic Culture Turns Inheritance from Christian Religious Culture