The Final Trip of Prabu Brawijaya V - (1413 AD - 1,478 AD)

Jakarta (Dreamland Library) - For the descendants, hopefully this article reminds us all to remain committed. And now it's time we get back up to repeat the glory of our grandparents.

Read the article below, not only with the mind, but also with the heart, then we will understand what the message is, and what we must do now, facing the traitors of the nation under the guise of religion.

Raja Brawijaya V is King Majapahit XII who is a descendant of King Rajasawardhana, who has the title Raja Brawijaya II.

Since Raja Majapahit VIII (Raja Kertawijaya), the title Brawijaya began to be used.

The title deterrence was carried out as a political strategy, to strengthen Kertawijaya's position as a direct descendant of Raden Wijaya, the founder of the Majapahit kingdom.

Where epistemologically the word "bra" means king, and "wijaya" which means descendant of Raden Wijaya.

Before reading "The final journey of Brawijaya V", you need to keep in mind, why the Dream Land Team is very concerned about the need for the purity of Nusantara History

This is how they destroy our nation:

First, they obscured, misled, and confused the history of the archipelago
Second, they decide on knowledge about Our Ancestors
Third, they fabricated New History
Also read: Hoax: Brawijaya V converted to Islam

The Majapahit Palace moved to Lawu
The name Brawijaya comes from the word Bhra Wijaya. The title bhra is an abbreviation of bhatara, which means "sire". While the bhre title that is often found in Pararaton comes from the combination of the word bhra i, which means "the king in". Thus, Brawijaya can also be called Bhatara Wijaya.

Difference of opinion between biological children (R. Patah) and Bapak (Brawijaya V) makes an anxiety for you. When the difference is made worse, a challenge for a father to resolve wisely and wisely. How did Prabu Brawijaya V resolve the conflict?

Hearing his envoys' explanation that R. Patah did not want to face (Mow Sowan) to the Majapahit palace, the King ordered the ship to be prepared for Demak. All bhayangkara, senopati, masters and brahmins and prameswari participated in the tour group.

Also read: Sabdo Palon & Naya Genggong Nagih Janji

On the way wherever stranded or throne in the form of "watu gilang (stone)" is always carried, because it is a symbol of position as a queen. Dozens of large ships depart along the Brantas River to Java Sea and to the west.

Rajamala - Figure Pewayangan

In the bow of every ship a replica of "Rajamala" is installed with sharp eyes.

Entering Demak by walking along the river Demak, the King sent a messenger to call R. Patah.

R. Patah did not want to meet his father who was on a boat on the riverbank. The King immediately ordered to continue the journey, in order to find a place for a stopover.

The group arrived in the village of Banyubiru Hamlet Salatiga. The followers of the king built a throne on a small hill, now called Dukuh Temple.

At this location, the entire senopathy suggested to forcefully bring R. Patah to face the King. The brahmins and masters suggested that the King be wise and wise, because R. Patah was his own biological child.

Also read: Hoax: Brawijaya V converted to Islam

A long dialogue was held to find the right solution. The Prabu performed a spiritual ritual with the Brahmins, in order to find the root of the problem (wind).

Then it can be concluded that there was a mistake by the King before the Creator. For months the Prabu did self-reflection, all the sons and daughters and his son-in-law were called to face the empire of the empire emptied.

Self-reflection is a vehicle to plant clear-minded trees that flower wisely and bear fruit wisely.

The crown is a symbol of civilized people (illustration)

A decision was born, that the King did not feel appropriate to wear a crown and the grandeur of clothing.

The crown is a symbol of human culture, the grandeur of clothing is a symbol of the grandeur of the body as a leader.

This is caused by a statement "if as a father and leader must face and fight with his own biological children. Then a father is not a civilized human being".

The King ordered all his loyal followers to change clothes with striated, and his crown with a headband.

Also read: Sabdo Palon & Naya Genggong Nagih Janji

The closest Duke is Pengging who is held by his eldest son-in-law, ordered to spin "lawe" yarn (meaning gawe behavior) into striated material.

As a dark blue headband with the edge patterned "Modang" (meaning sometimes coughing).

All his sons and daughters were ordered to change their titles and names.

Then change their name to like, Ki Ageng Pengging, Ki Ageng Getas, Ki Ageng Batoro Katong, Ki Ageng Bagus etc.

The replacement aims to travel (gawe behavior) to optimize a balanced and clear mindset, called "Ki" (short for kihembu). The King changed his title and name to Ki Ageng Kaca Negara. The name implies in self-reflection, the state is defined as a personal self. The Majapahit Palace has moved to Banyubiru. Bitter maja fruit must be eaten to improve an order of life. In this place also the dialogue between Prabu Brawijaya V / Pamungkas with Sabdo Palon and Naya Genggong in him.

For three years Ki Ageng Pengging built a board for his in-laws, after finishing the palace moved from Banyubiru to Pengging.

Pengging is growing rapidly. The King ordered all his soldiers to the Gunung Kidul region, until now many descendants of Majapahit soldiers live there.

The priceless treasure trove of rocks was there. In Pengging there are many artifacts, and small majapahit temples. Spread in the middle of the market, in the middle of people's homes, and in a mound of land.

Pengging is rich in high mineral water sources. At present many tirtayoga activities are carried out by communities around Surakarta, and various cities in Java. As if a separate mystery that has not been revealed.

For six years Ki Ageng Kaca Negara (Brawijaya V / Pamungkas) was in Pengging, building the order of human life, Nature and the Creator. The development of the lurik industry starts from the area of ​​the Pengging palace, which is very large in area up to the Klaten pedan area.

The brahmins advised Ki Ageng Kaca Negara to trace the footsteps of the King Prabu Airlangga to Lawu.

Also read: Hoax: Brawijaya V converted to Islam

In the view of previous kings, Mount Lawu is a place that has positive energy.

The Brahmins saw that Mount Lawu had become the abode of sacred ancestors / moksa. So Ki Ageng Kaca Negara traveled to Mount Lawu, and the first stop was at the Penggung Temple Nglurah village Karangpandan district Karanganyar district. The Gabung Temple is a legacy of the King Prabu Airlangga, as an artifact that he once asked the Creator's instructions to solve the country's problems. In this temple the first lingga-yoni artifact was built by Prabu Airlangga. Lingga-yoni is a symbol of the balance of humans, nature and the Creator. For one hundred days the group of Ki Ageng Kaca Negara stayed around the Gabung Temple.

Ki Ageng Kaca Negara is looking for a suitable place to build a dampar.

A place was found above, and a dampar was built in Blumbang Tawangmangu village.

This place was given the name "Pandawa Lima", now known as the "Pringgodan" convention.

This trip is depicted in reliefs contained in the Sukuh temple.

This is where Ki Ageng Panembahan Negara met with the ruler of Lawu, until he was given the additional title 'Panembahan', so that it became 'Ki Ageng Panembahan Negara Negara'.

Dialogue took place between the Lawu Authority (called Eyang Lawu) and Ki Ageng Panembahan Kaca Negara.

This dialogue resulted in an agreement "Dwi jalmo Ngesti Sawiji", Eyang Lawu allowed to build the majapahit palace in lawu into the lawu palace.

Ki Ageng Panembahan Glass Negara became 'Sunan Lawu', until Eyang Lawu appointed who would replace him.

This can be clearly seen that the Majapahit palace was never extinct, or lost, even though the buildings were only scattered temples.

It can also be concluded that Prabu Brawijaya V, never handed over the dampar to his children or his own descendants. The archipelago was divided into small kingdoms, each building its own palace.

Although at the beginning of Mataram there was an effort by Panembahan Senopati to unite Java-Madura, and succeeded in the dialogue in Bang Wetan.

Dialogue of an agreement without bloodshed between Panembahan Senopati and Panembahan Sureswati (representing the small northern coastal kingdoms) of Surabaya.

Also read: Hoax: Brawijaya V converted to Islam

The existence of the Majapahit palace became the Lawu court, holding the immature power of the universe, or in the form of an immaterial that had no material buildings.

Keraton Lawu which is the order of the 'mountain' immaterial life
While the south sea palace is the order of immaterial life 'segara'
The concept of segara-gunung is the concept of vertical-horizontal life, as is the concept of lingga-yoni, as well as the concept of sky-earth.

Lawu palace which is still in the form of imateriil is in Palanggatan Temple, only with the sincerity and clarity of human thought, it can see the imperial building of Lawu palace.

From Palanggatan Ki Ageng Panembahan Kaca Negara Temple, Majapahit knowledge was written in the form of temple architecture.

The construction of the temples was led by the highest Brahmin who was referred to as 'Sang Balanggadawang' Jaya Kusuma, who was none other than Ki Ageng Panembahan Kaca Negara himself.

The title and name were given by Eyang Lawu. Then Sukuh Temple was built and then Cetho Temple, as a basic knowledge of the life structure of 'sakan paraning dumadi'

Kethek Temple, a new temple found on the slopes of Mount Lawu, Karanganyar Regency, began to be excavated.

The joint team from the Central Java Archaeological Heritage Preservation Center (BP3) and the Archeology Department of Gajah Mada University (UGM) discovered the structure of the temple shape which was later named the Kethek Temple. (http://www.arsip.net/en/link.php?lh=BFZUDVIHCwJR)

Kethek Temple is not a temple but a dampar for Ki Ageng Panembahan Kaca Negara with the title of Balanggadawang on his way to the summit of Lawu.

Decades of building the two temples on the slopes of Lawu, various knowledge is stored in the form immaterial in the area of ​​Lawu.

The request of Brawijaya V, so that later it can exist in real form (material) is prepared in the knowledge.

The trip to the summit of Lawu is a form of a sincere request for the children of Majapahit to enjoy the golden age of Majapahit again. Majapahit has fused with lawu to become the Lawu Palace

Majapahit Palace has never been extinct, and even still exists today. The order of life can still be clearly seen, and read without being degraded in certain communities around Lawu, Gunung Kidul and Pengging.

The order of life between Man, Nature and the Creator produces traditional societies that are lively ripah loh jinawi, even though they live in the hilly hills.

A challenge for modern society to see firsthand and prove it.

Healthy reflection in the sense of soul, body, mindset, and board can be seen materially. The queen does not have to dress in grand style, the queen should show her existence with traditional life.

As a role model, protector and a bridge between material and immaterial, a queen thinks in the interest of Man and Nature to the Creator, as a responsibility that must be proven in a real, and intact manner.

The queen will never think of material for herself, the queen is able to create creativity in the direction of Nature and the Creator.

Ratu puts forward the interests of humans, Nature and the Creator, a relationship that cannot be broken.

The queen must be able to give birth to a mindset that is wise, wise and just for Humans, the Universe and other creatures who inhabit the Universe. A queen should have the attributes of aollah and sirollah as part of her life.

Stand tall under the will of the Creator.

Also read: Hoax: Brawijaya V converted to Islam

I (Sapto Satrio Mulyo) collected from various sources ......

The point of the prediction (Sabdo Palon Naya Genggong) is so that we can find a solution, not to surrender. (Message from Mojopahit's grandchildren)

1. http://budayaleluhur.blogspot.com/2009/11/perjalanan-akhir-prabu-brawijaya-v.html
2. http://id.wikipedia.org/wiki/Brawijaya
3. http://sasadaramk.blogspot.com/2011/08/perjalanan-akhir-prabu-brawijaya-v.html

Photo: Special

Read More

Candi Sukuh - Year 1437 AD

Main Literacy

Jakarta (Dreamland Library) - On the slopes of Mount Lawu in Berjo Village, Karanganyar Regency, Central Java, there is a temple that has a unique structure because it looks like a Mayan pyramid building.

According to the promotion of the Karanganyar Tourism Office, the temple which was built by the Tantrayana Hindu community in 1437 was not only the youngest temple on the archipelago but also the most erotic temple.


What is unique, in this temple complex there are statues of winged creatures. This creature is called an eagle because one of the statues that is still intact shows the head like an eagle.

It's just that these statues have hands and feet like humans and wings like angels. Does this statue depict aliens?

This temple is very simple and contains a number of reliefs with various shapes. Among these male and female gender forms are made almost touching. On the rows of reliefs that adorn the walls of the temple is also depicted relief angel body with a position of "resignation" and relief of the uterus of women in quite large sizes.

Sex reliefs that illustrate the symbol of purity between the relationship of women and men which is the forerunner of human life. The relationship between man and woman through this relief is symbolized not by letting go of lust, but it is very sacred which is an outpouring of human children's love to give birth to an offspring.

Besides that, around the temple is also filled with reliefs that are not related to each other, causing a lot of stories. Stories about relief can vary depending on people's perceptions according to their point of view. The reliefs in this temple illustrate an unrelated story.

There is a legend of Goddess Uma who was cursed by her husband Batara Guru for having an affair with a shepherd. There is also the story of a woman who lost a gamble then was released in this temple so that she could enter sawarga (heaven). Local legend says that this temple is a place where spirits have died.

Sukuh Temple is located on the slope of Mount Lawu at an altitude of 910 meters above sea level. The weather is cool and in this rainy season thick fog always surrounds the beautiful temple area. Every month between 200-250 foreign tourists come to the temple with various purposes. Besides wanting to see the temple, there are also many who do meditation because this temple is a place for the residents of Mount Lawu.

The road to the temple along the 2 km can not use a large bus because the road is narrow. Besides that the ramp is upright so that only really prime vehicles can climb the mountain slope. This narrow road is somewhat intentional to maintain the preservation of nature in the region. Karanganyar Tourism relies on natural beauty by utilizing the Solo-Karanganyar-Sukoharjo golden triangle.

Main Literacy

Source: http://www.hellosolo.com/s/manusia-tertua-indonesia/gallery/page/2/
Photo: Special

Read More

Cetha Temple - 1451 AD to 1470 AD

Main Literacy

Surabaya (Dreamland Library) - Cetha Hamlet (Dreamland Library) - Actually Cetha Temple cannot be grouped into temples in East Java because it is located in Hamlet Cetha, Gumeng Village, Jenawi District, Karanganyar Regency, Central Java Province.

But because historically the Cetha Temple is more closely related to the Majapahit Kingdom, the Cetha Temple was included in the Temple group in East Java on this website.

Cetha Temple is one of the temples that was built during the Majapahit Kingdom, namely during the reign of King Brawijaya V. It is said that the name Cetha, which in Javanese means clearly, is used as the name of the village where the temple is located because from the Cetha Hamlet people can clearly go to various the direction.

To the north there are views of Karanganyar and Solo City against the backdrop of Mount Merbabu and Merapi and, furthermore, the summit of Mount Sumbing. To the west and east are visible green hills, while to the south are the backs and children of Mount Lawu.

The Cetha Temple Complex was first discovered by Van der Vlis in 1842. Furthermore, the historic building received much attention from archaeologists such as W.F. Sutterheim, K.C. Crucq, N.j. Krom, A.J. Bernet Kempers and Riboet Darmosoetopo. In 1928 the Antiquities Service conducted a research through excavations to find more complete reconstruction materials. Existing buildings today, including buildings pendapa from wood, is the result of renovations carried out in the late 1970s. It is unfortunate that the restoration, or more accurately called the rebuilding, was carried out without regard to archeological aspects, so that the authenticity of the form cannot be scientifically justified.

From the writings found at the location of the temple, it is known that this temple was built around 1451-1470, which was at the end of the reign of the Majapahit Kingdom. Cetha Temple is a Hindu temple that was built for the purpose of 'ruwatan', which is ruwatan or rescue efforts from disaster and various forms of pressure due to the ongoing chaos at that time. The fact that this temple is a Hindu temple is very interesting, because the Majapahit kings embraced Buddhism. This 'deviation' is thought to be closely related to its development goals. At that time the Majapahit Kingdom was undergoing a process of collapse with the peak of social, political, cultural and even religious chaos before finally experiencing a total collapse in 1478 AD

Cetha Temple is a group of buildings consisting of 11 terraces that extend east-west. The first terrace is located on the east side, increasingly to the west the higher. Each terrace is connected by a door and a path that seems to split the terrace into two sides. On the east side of the lower terrace there is a gate which is the gate of the Cetha Temple complex. In front of the gate there is a stone statue called the Nyai Gemang Arum statue.

On the south side of the first terrace there is a wallless building that stands on a foundation as high as approximately 2 m. Inside the building there is a stone structure that seems often used to place offerings. At the western end of the path that crosses the first terrace yard there is a stone gate with a stone staircase. The stairs to the next terrace are flanked by a pair of Nyai Agni statues. Only one of the two statues is still rather intact, which still has a head.

On the second terrace page there is a composition of stones that lie in the yard, forming an image of a flying eagle with wings spread. On the back of Garuda there is a stone structure depicting a turtle. Directly above the head of Garuda there is an arrangement of sun-shaped stones shining, isosceles triangle and Kalachakra (male genitals). At the tips of each Garuda wing there are two other forms of sun.

Garuda is the vehicle of Vishnu which symbolizes the upper world, while the turtle which is the incarnation of Vishnu is a symbol of the underworld. Turtles are considered magical animals that are able to dive into the ocean to get the water of life (tirta amerta). The presence of kalachakra on this page causes Cetha Temple to be called a 'lanang' (male) temple.

The sun shines 7 (seven) symbolizes the Sun which is believed to be the source of life force. The isosceles triangle symbolizes guidelines for a world that is sinking into a sea of ​​darkness. In the center of the isosceles triangle there is a circle containing three frogs, each facing a different angle.

In each triangle there is a painting of a lizard. On the heavy line dividing the east side there is the shape of a crowned eel with a picture of planers on the south side and mimi (a type of sea animal) on the north side. The whole form is a picture of hope for fertility, both soil and human fertility. The triangle with the shape of the male sex at the top symbolizes the unity of women and men, two beings who are opposite in nature but cannot be separated from each other as a symbol of the small universe (microcosm) in humans. On the west side of the second terrace, each on the left and right of the stairs leading to the next terrace, two rooms are seen that only the foundation remains. The stairs to the next terrace are andesite stones which are not neatly arranged. On the left and right of the stairs there are stone ruins that are not clear original form.

The third terrace is a page that is not too broad. As found on the previous terrace, on the west side of this terrace there is also a pair of rooms flanking the road to the stairs to the terrace which is higher. In the room there is a stone structure forming a rectangle stretching from north to south. On the walls of the stone structure looks reliefs of people and animals. It is said that the reliefs are excerpts from Kidung Sudamala. Relief with the theme of Kidung Sudamala is also found in Sukuh Temple. This relief reinforces the suspicion that Cetha Temple was built for the purpose of 'ruwatan'. The stairs to the next terrace are made of andesite, which are very neatly arranged, made in stages with a wide gap (landing) on ​​each level. The cliffs in the guess and right of the stairs are supported by stacked stone plaster. No information is obtained whether this ladder is the result of refurbishment that has been done before or is the original ladder.

On the inner (west) side of the fourth terrace there is a pair of Bima statues guarding a stone staircase leading to the fifth terrace. The fifth terrace is a courtyard with a pair of roofed buildings, called an outside pendapa. The building without walls flank the road to the stairs to the sixth terrace. According to information obtained from the caretaker, the outside pendapa is a waiting room for guests who will face the King of Brawijaya.

On the west side of the sixth terrace, at the foot of the stairs, there is a Kalachakra statue and a pair of Ganesha statues. The ladder leading to the seventh terrace is also very neat in its arrangement and is made of 3 stories. The cliffs on both sides of the stairs are reinforced with stone piles. At the top of the stairs there is a gate which is the entrance to the seventh terrace, which is a courtyard surrounded by a stone wall. Similar to the outside pendapa, on this terrace there is also a pair of roofed pendapa without walls. This terrace is called the pendapa dalam. On the west side of the pendapa there is a ladder leading to the next terrace.

The eighth terrace is a room used for prayer. In front of the doorway there are two stone statues with Javanese writing that indicate the year the Cetha Temple was built. On the west side, behind the room, there is a ladder leading to the ninth terrace.

On the left and right of the west side of the ninth terrace there is a room facing east. The second room serves as a place to store ancient objects. On the east side, opposite each of these storage rooms, there are two buildings. The building on the north side contains the Sabdapalon statue and the one on the south side contains the Nayagenggong statue. Both of them were leaders of the clerics (caregivers and royal advisors) at that time.

The west side of the ninth terrace is bordered by a stone wall that functions as an entrance into a stone stairway leading to a room on the tenth terrace.

On each side of this space there are three wooden buildings facing each other. In each building there is a statue. One of the row of statues located in the north row is Prabu Brawijaya statue. In the south row, again, there is a Kalachakra statue. The western end of the southern row is the Empu Supa heirloom storage area. Empu Supa was a famous and respected empu (weapon maker) in his lifetime. The west side of the tenth terrace is bordered by a stone wall that functions as an entry gate into a stone stairway leading to the eleventh terrace.

At the top of the corridor there is a stone wall about 1.60 meters high which divides the stairs with the main room, in the form of a building without a roof, surrounded by a stone wall as high as almost 2 m, with an area of ​​about 5 m2. The main room, which is Prabu Brawijaya's guest house, is located higher than all the other rooms, so that from this place the rooms below are clearly visible.

   

The main building of Cetha Temple is located in the backyard and on the highest terrace and faces the mountain peak. This reflects the belief that the temple's sacredness is part of the natural surroundings. The architecture of the Cetha Temple is based on the concept that the gods do not reside in the sky, but rather at the top of a mountain. Mountains are a source of visible and invisible energy. That the main building of this temple is located in the top and most backyard, is different from the general temple concept which places the front room as the center of all activities, similar to that found in Panataran Temple, Blitar. Far to the west of this temple complex, on a rather high plain, there is a 'spring' or a pool where the concubines and their ladies in waiting bath. Too bad that this spring is not maintained, in contrast to the temple which is always cleaned at least once a year.

Until now Cetha Temple is still used as a place of worship and is visited by Hindus, especially on Tuesdays and Fridays, every 1 Sura (Javanese calendar). Every 6 months in this temple there is a commemoration of Wuku Medangsia. Besides Hindus, there are also many tourists who visit this temple, both men and women. There is one taboo for female visitors, namely wearing a skirt. It is recommended for women who visit to wear long pants. Perhaps the taboo is related to the belief that Cetha Temple is a lanang temple (a male temple), a temple that depicts sensitive parts of a man's body.

Cetha Temple is closely related to Sukuh Temple, which is located relatively close together. Sukuh Temple, which was founded in 1440 AD, is located on a lower plain compared to Cetha Temple.

Main Literacy

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

Photo: Special

Read More

Matrilineal became Patrilineal - 1401 AD

Pekanbaru (Dreamland Library) - During the heyday of Bandar Malacca in the 15th century on the Malay Peninsula, in the Coal and Asahan regions of North Sumatra, many Minangkabau communities lived and implemented the Minangkabau system which was Matrilineal

Before turning into Patrilineal at the insistence of Sultan Deli. At present the Minangkabau descent has merged into the Malay communities of the east coast of North Sumatra.

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

Photo: Special

Read More

1400 AD and Beyond

Jakarta (DreamLandLibrary) - Royal Time Line in 1,400 CE

1,402 AD
Establishment of the Malacca Sultanate of Malacca

1,425 AD
Establishment
Kingdom of Tanjung Pura, West Kalimantan

1432 AD
The establishment of the Berau Sultanate

1450 AD
Wajo Wajo Kingdom, South Sulawesi


1470 AD
The establishment of the Kingdom of Tanah Hitu Ambon, Maluku

1478 AD
The Death of Brawijaya V

1478 AD
The establishment of the Demak Sultanate of Demak, Central Java

Source: From various sources
Photo: Special

Read More

Sjekh Siti Jenar - 1,426 AD - 1517 AD

Ilustrasi Sjekh Siti Jenar (Foto : Istw) 

Jakarta (Dreamland Library) - Sjekh Siti Jenar his real name is Raden Abdul Jalil (also known in many other names, among others: Sitibrit, Lemahbang, or Lemah Abang) is a Local Religious figure on the island of Java.

Born: 1426 AD, Astanajapura, Cirebon, Indonesia
Died: 1517 AD, Demak, Indonesia
Nationality: Indonesian

Speaking of Raden Abdul Jalil, the first thing we must clarify is his understanding of "Manunggaling Kawula Gusti" which is clearly an Ancient Javanese philosophy, not Arabic or other philosophy.

His teachings from the high philosophy of Raden Abdul Jalil made all Wali (Wali Songo - who are all Arabs no exception) angry. This is because according to the existing saints, it will hamper the broadcast of Islam in the archipelago.

For the Javanese who at that time was still very concrete, felt at a crossroads. Some who are still in love with the behavior of their ancestors, assume that Sheikh Siti Jenar is an intellectual who reminds the teachings of the values ​​of the Archipelago's Ancestors, when there was degeneration from the entry of foreign values ​​in the archipelago.

Raden Abdul Jalil's teachings are contained in his literary work called Pupuh. As a result of his exploration of the values ​​of the Archipelago's Ancestors, Raden Abdul Jalil delivered an excellent work, "Budi Pekerti".

Seeing the work of Budi Pekerti above, therefore people who have always wanted to damage the values ​​of the Noble Nation, have to do with heresy. In fact, if we look at the history of the replacement of Budi Pekerti in 1979, into the teachings of Religion, it was precisely that year as the pillar of history the beginning of the Student Clash. So actually we have to be literate, that the values ​​of this Archipelago Ancestor are better than any value that comes from outside.

Siti Jenar developed the teachings of the ancient Javanese way of life, which from the perspective of foreign researchers is called Sufi.

As for the title of the Shaykh in front of his name, it is a political labeling in the sense of lowering the rank or level of his caste, so that he will be governed or in accordance with the Shaykhs who are older or have higher degrees.

The concept of Manunggaling Kawulo Ghusti existed long before Christ, while Islam was only born in the 7th century (the Prophet Muhammad was born in 571 AD). So it is clear that the Manunggaling Kawulo Ghusti concept, even if it was not revived by Siti Jenar, the concept had existed long before.

If so, the question? If Siti Jenar is an Arab, then that means she is the one who is influenced by the teachings of the Noble Local Religion.

Also keep in mind that Ghusti in Old Javanese has the essence of the true meaning of God, so that the people of the Archipelago who understand well about the essence of the meaning of God, will never erase the vocabulary of Ghusti. That is why the coming of Islam to Indonesia cannot immediately replaced Ghusti's vocabulary. Like the behavior of the archipelago who are cyclical, then the disposition to replace the vocabulary of Ghusti, is subtly rejected, by inserting it behind the word Ghusti, becoming Ghusti Allah.

The question "God Almighty" is in which vocabulary - in God's Ghusti? Maybe this can be explained by the law of our language, Red Car, meaning the Car is red. So for Javanese people who still want to worship in the way of their ancestors, it is still sufficient to use the word Ghusti. While for Javanese who want to pray the Islamic way, they still add the word Allah behind the word Ghusti, to become Ghusti Allah.

Photo: Special

Note:

1. Today there are many historical twists, which after we have examined together as above, it is not possible that Raden Abdul Jalil is a Middle Eastern, Persian, Arab or whatever.
2. The author did not get an illustration of the face of Sheikh Siti Jenar that matches the original face.

Read More

Kesultanan Malaka 1405 M s/d 1511 M

Kampung Hulu Malaka Mosque, silent witness to the history of the Malacca Sultanate (one of the oldest mosques in the Malacca State, Malaysia)

Jakarta (Dreamland Library) - Sultanate of Melaka is a Malay Kingdom that once stood in Melaka, Malaysia. This kingdom was founded by Parameswara, then reached the peak of glory in the 15th century by controlling the Melaka Strait shipping lane, before it was conquered by Portugal in 1511. The fall of Malacca became the entrance for European colonialism in the Nusantara region.

This kingdom does not leave sufficient archaeological evidence to be used as historical study material, but the existence of this kingdom can be known through Sulalatus Salatin and Chinese chronicles during the Ming Dynasty.

The comparison of these two sources still creates complexity for Malacca's early history, especially its relationship to the development of Islam in Malacca and the time span of the respective governments of Malacca kings. At first Islam had not become a religion for the people of Malacca, but the subsequent development of Islam had become part of this kingdom which was shown by the title of sultan carried by the next ruler of Malacca.

Source: https://id.wikipedia.org/wiki/ Sultanate_Melaka
Photo: Special

Read More

Sultanate of Aceh - 1496 AD

Jakarta (Dreamland Library) - Sultanate of Aceh Darussalam is an Islamic empire that once stood in the province of Aceh, Indonesia. The Sultanate of Aceh is located in the north of the island of Sumatra with the capital city of Kutaraja (Banda Aceh) with its first sultan Sultan Ali Mughayat Syah who was crowned on Sunday, 1 Jumadil beginning 913 H or on 8 September 1507. In its long history (1496 - 1903 ), Aceh has carved out its past with such a magnificent and amazing, especially because of its ability to develop military education patterns and systems, its commitment in opposing European imperialism, a system of orderly and systematic governance, realizing centers of scientific study, to its ability to establish diplomatic relations with other countries. 

History
Main article: History of Aceh

The beginning
The Sultanate of Aceh was founded by Sultan Ali Mughayat Syah in 1496. Initially this kingdom stood on the territory of the Kingdom of Lamuri, then subdued and united several surrounding kingdoms including Daya, Pedir, Lidie, Nakur. Furthermore, in 1524 the Pasai region had become part of the sovereignty of the Aceh Sultanate followed by Aru.

In 1528, Ali Mughayat Syah was succeeded by his eldest son Salahuddin, who later ruled until 1537. Then Salahuddin was succeeded by Sultan Alauddin Riayat Syah al-Kahar who was in power until 1568. [2]

Heyday
The Sultanate of Aceh experienced a golden period during the leadership of Sultan Iskandar Muda (1607 - 1636). During his leadership, Aceh had succeeded in repelling the Portuguese forces from the Malacca Strait. This incident is described in La Grand Encyclopedie that in 1582, the Acehnese had expanded its influence over the Sunda islands (Sumatra, Java and Kalimantan) and on some of the Malay Peninsula land. Besides that, Aceh also had diplomatic relations with all the nations that sailed the Indian Ocean. In 1586, the Aceh sultanate attacked the Portuguese in Melaka with a fleet of 500 warships and 60,000 sea troops. This attack was in an effort to expand the dominance of Aceh over the Straits of Malacca and the Malay peninsula. Although Aceh succeeded in besieging Malacca from all directions, this attack failed due to a conspiracy between the Portuguese and the Pahang sultanate.

In the field of fostering literature and religious knowledge, Aceh has given birth to a number of well-known scholars, whose writing becomes the main reference in their respective fields, such as Hamzah Fansuri in his book Tabyan Fi Ma'rifati al-U Adyan, Syamsuddin al-Sumatrani in his book Mi ' raj al-Muhakikin al-Iman, Nuruddin Al-Raniri in his book Sirat al-Mustaqim, and Sheikh Abdul Rauf Singkili in his book Mi'raj al-Tulabb Fi Fashil

Setback

The decline of the Sultanate of Aceh began since the departure of Sultan Iskandar Tsani in 1641. The decline of Aceh was caused by several factors, including the strengthening of Dutch power on the island of Sumatra and the Straits of Malacca, marked by the fall of the Minangkabau, Siak, Tapanuli and Mandailing, Deli and Bengkulu regions into Dutch colonial lap. Another important factor is the struggle for power among the imperial heirs.

The London Treaty signed in 1824 gave the Dutch power to control all British / British territories in Sumatra while the Dutch would surrender all of their trading power in India and also promised not to compete with the British / British to take control of Singapore.

At the end of November 1871, the so-called Sumatran Treaty was born, which stated clearly "Britain must free itself from any demonstrations of extending Dutch power in any part of Sumatra. The restrictions on the London Treaty of 1824 on Aceh were canceled." Since then, efforts to invade Aceh were increasingly widely voiced, both from the Netherlands and Batavia. After fighting for 40 years, the Sultanate of Aceh finally fell and was combined as part of the Dutch East Indies country. In 1942 the Dutch East Indies government fell under Japanese rule. In 1945, Japan was defeated by the Allies, so the leaders of the independence movement in the capital of the Dutch East Indies (Indonesia) immediately proclaimed Indonesian independence in 1945, Aceh declared willing to join the Republic of Indonesia at the invitation and persuasion of Sukarno to the Aceh leader Sultan Muhammad Daud Beureueh at that time [citation needed].

The Aceh War

The Aceh war began since the Netherlands declared war on Aceh on March 26, 1873 after carrying out several diplomatic threats, but did not succeed in seizing large areas. The war flared up again in 1883, but again failed, and in 1892 and 1893, the Dutch considered that they had failed to take Aceh.

In 1896 Dr. Christiaan Snouck Hurgronje, an Islamic expert from the University of Leiden who had succeeded in gaining the trust of many Acehnese leaders, gave advice to the Dutch to embrace the ulemas, and respect the sultan. This suggestion was successful. In 1898, Governor General Joannes Benedictus van Heutsz was declared the governor of Aceh, got the rank of Tuanku Tijan, and together with his deputy, Hendrikus Colijn, who got the rank of Tuanku Niman to organize Aceh.

In 1903 Sultan Muhammad Daud finally surrendered to the Netherlands after his two wives, children and mother were first captured by the Dutch. The Sultanate of Aceh was finally in the dark in 1904. At that time, almost all of Aceh had been captured by the Dutch.

Sultan of Aceh

The Sultan of Aceh is the ruler / king of the Sultanate of Aceh, not only the sultan, in Aceh there is also a Sultanah / Sultan Wanita. The list of Sultan who has ruled in Aceh can be seen further in the main article from the Sultan of Aceh.

Sultanate tradition

Degree

    Teungku

    My lord

    Teuku

    Cut

    Admiral

    Commander Sagoe

    Uleebalang

    Meurah

Reference

Source

    ^ Sejarah Kerajaan Aceh di MelayuOnline.com

    ^ Sumatra and the Malay peninsula, 16th century

Further reading

    LOMBARD, Denys. Kerajaan Aceh: Zaman Sultan Iskandar Muda (1607-1636). Jakarta: Kepustakan Populer Gramedia, 2006. ISBN 979-9100-49-6 ulasan di ruangbaca.com ulasan di pdat.co.id

    REID, Anthony. Asal Usul Konflik Aceh: Dari Perebutan Pantai Timur Sumatra hingga Akhir Kerajaan Aceh Abad ke-19. Jakarta: Yayasan Obor Indonesia, 2005. ISBN 979-461-534-X

    REID, Anthony. An Indonesian Frontier: Acehnese & Other Histories of Sumatra. Singapore: Singapore University Press, 2005. ulasan oleh Taufik Abdullah di Kompas

External links

    (Indonesia) Sejarah bertinta emas pernah terukir di Bumi Aceh

    (Indonesia) Sejarah Islam di Indonesia di swaramuslim.net

    (Indonesia) Sedikit Bercerita tentang Atjeh

    (Indonesia) Sejarah Kerajaan Aceh di MelayuOnline.com

    (Inggris) Bendera-bendera yang digunakan oleh Kesultanan Aceh

Source: http://id.wikipedia.org/wiki/Aceh Sultanate

Photo: Special

Read More

Paregreg War - 1404 AD - 1406 AD

Trowulan (DreamLandLibrary) - Paregreg War is a war between Majapahit west palace led by Wikramawardhana, against the eastern palace led by Bhre Wirabhumi. This war occurred in 1404-1406, and became a major cause of Majapahit's decline.

The establishment of the Kingdom of East Majapahit
Majapahit Kingdom was established in 1293 thanks to the cooperation of Raden Wijaya and Arya Wiraraja. In 1295, Raden Wijaya divided the two Majapahit territories to keep their promises during the struggle. The east side was handed over to Arya Wiraraja with the capital city in Lumajang.

In 1316 Jayanagara, son of Raden Wijaya, crushed the Nambi rebellion in Lumajang. After this event, the eastern region reunited with the western region.

According to Pararaton, in 1376 a new mountain emerged. This event can be interpreted as the emergence of a new kingdom, because according to Chinese chronicles from the Ming Dynasty, in 1377 in Java there were two independent kingdoms who both sent ambassadors to China. The Western Kingdom was headed by Wu-lao-po-wu, and the Eastern Kingdom was headed by Wu-lao-wang-chieh.

Wu-lao-po-wu is the Chinese spelling for Bhra Prabu, another name for Hayam Wuruk (according to Pararaton), while Wu-lao-wang-chieh is Bhre Wengker alias Wijayarajasa, Rajadewi's husband.

Wijayarajasa was apparently ambitious to become king. After the death of Gajah Mada, Tribhuwana Tunggadewi, and Rajadewi, he built the eastern palace in Pamotan, so that in Pararaton, he also held the Bhatara Parameswara ring in Pamotan.

Lineage of Bhre Wirabhumi
Paregreg War is a war that is identical with the figure of Bhre Wirabhumi.

Bhre Wirabhumi's real name is unknown. According to Pararaton, he was Hayam Wuruk's son from a concubine, and became the adopted son of Bhre Daha's wife Wijayarajasa, namely Rajadewi. Bhre Wirabhumi then married Bhre Lasem the Alemu, the daughter of Bhre Pajang (Hayam Wuruk's younger sister).

According to Nagarakretagama, Bhre Wirabhumi's wife was Nagarawardhani the daughter of Bhre Lasem alias Indudewi. Indudewi is the daughter of Rajadewi and Wijayarajasa. The news in Nagarakretagama is more trustworthy than Pararaton, because it was written when Bhre Wirabhumi was still alive.

So in conclusion, Bhre Wirabhumi was born from a concubine Hayam Wuruk, became the adopted son of Rajadewi (Hayam Wuruk's aunt), and was later married to Nagarawardhani Rajadewi's grandson.

Cold War Wikramawardhana and Bhre Wirabhumi
During the reign of Hayam Wuruk and Wijayarajasa, relations between Majapahit in the west and east palaces were still filled with feelings of reluctance, considering that Wijayarajasa was Hayam Wuruk's in-laws.

Wijayarajasa died in 1398. He was succeeded by his adopted son and grandson's husband, Bhre Wirabhumi as the king of the eastern palace. Meanwhile Hayam Wuruk died in 1389. He was replaced by his nephew and son-in-law, Wikramawardhana.

When Indudewi died, the position of Bhre Lasem was handed over to his daughter, Nagarawardhani. But Wikramawardhana also appointed Kusumawardhani as Bhre Lasem. That is why, in Pararaton there were two Bhre Lasem, namely Bhre Lasem Sang Halemu, Bhre Wirabhumi's wife, and Bhre Lasem Sang Ahayu Wikramawardhana's wife.

This dispute in Bhre Lasem's position created a cold war between the western and eastern palaces, until finally Nagarawardhani and Kusumawardhani both died in 1400. Wikramawardhana immediately appointed his son-in-law as the new Bhre Lasem, namely Bhre Tumapel's wife.

Paregreg War
After the appointment of the new Bhre Lasem, the cold war between the western and eastern palaces turned into a dispute. According to Pararaton, Bhre Wirabhumi and Wikramawardhana had a fight in 1401 and then did not greet each other.

A dispute between the two kings erupted into the Paregreg War in 1404. Paregreg means war step by step in a slow tempo. The winning parties also took turns. Sometimes battles are won by the east, sometimes won by the west.

Akhirnya, pada tahun 1406 pasukan barat dipimpin Bhre Tumapel putra Wikramawardhana menyerbu pusat kerajaan timur. Bhre Wirabhumi menderita kekalahan dan melarikan diri menggunakan perahu pada malam hari. Ia dikejar dan dibunuh oleh Raden Gajah alias Bhra Narapati yang menjabat sebagai Ratu Angabhaya istana barat.

Raden Gajah brought the head of Bhre Wirabhumi to the western palace. Bhre Wirabhumi was then kidnapped in Lung named Girisa Pura.

As a result of the Paregreg War
After the defeat of Bhre Wirabhumi, the eastern kingdom reunited with the western kingdom. However, many subordinate areas outside Java were released without being prevented. For example, in 1405 the West Kalimantan region was captured by the Chinese empire. Then followed by the release of Palembang, Malay and Malacca, which grew up as busy trading ports, which were independent from Majapahit. Then off the area of ​​Brunei, which is also located on the northern Borneo Island.

In addition, Wikramawardhana also owed compensation to the Chinese ruling Ming Dynasty. As mentioned above, the Chinese know that in Java there are two kingdoms, west and east. Admiral Ceng Ho was sent as an ambassador to visit the two palaces. At the time of Bhre Wirabhumi's death, Ceng Ho's entourage was in the eastern palace. A total of 170 Chinese people were victims.

For the accident, Wikramawardhana was fined 60,000 tahil in compensation. Until 1408 he was only able to pay in 10,000. Finally, Emperor Yung Lo freed the fine out of pity. This event was recorded by Ma Huan (Ceng Ho's secretary) in his book, Ying-ya-sheng-lan.

After the Paregreg War, Wikramawardhana brought Bhre Daha's daughter Bhre Wirabhumi as a concubine. From the marriage was born Suhita who ascended the throne in 1427 to replace Wikramawardhana. In this Suhita government, revenge was carried out by executing Raden Gajah in 1433.

Paregreg War in Javanese Literature
The Paregreg incident was recorded in the memories of the Javanese people and told for generations. At the time of the development of Islamic empires in Java, the story of Paregreg was brought back in Fiber Kanda, Fiber Damarwulan, and Fiber Blambangan.


Narrated in Serat Kanda, there was a war between the Queen of Kencanawungu, the ruler of Majapahit in the west, and Menak Orange, the ruler of Blambangan in the east. Menak Orange finally died at the hands of the Damarwulan messenger sent by Ratu Kencanawungu.

After that, Damarwulan married Kencanawungu, and became the king of Majapahit with the title Prabu Mertawijaya. From the marriage then was born Brawijaya V who became the last king of Majapahit.

Source: http://en.wikipedia.org/wiki/Perang_Paregreg
Photo: Special

The Background of the Paregreg War
Raden Wijaya's division of Majapahit power, led to the Paregreg War, which led to the collapse of the Majapahit empire.

Initially it happened due to a dispute between the kingdoms of East Majapahit under Bhre Wirabumi as the heir to the Wijayarajasa throne, with the Occupation of the West Majapahit as the heir to the throne of Bhra Prabu, which was under the direction of Wikramawardhana

There was a dispute between East Majapahit and West Majapahit, because of the struggle for the title of Bhre Lasem against his wife, or queen of the Kingdom of West Majapahit and the Kingdom of East Majapahit.

In the end, Bhre Wirabhumi was killed by Raden Gajah whose title was Bhra Narapati who served as the queen of the West Palace Angabhaya.

As a result of the Paregreg War
Weakening of the government, and many regions broke away from Majapahit, and continued to undergo a process of disintregation, which made Majapahit collapse

The point:
Civil War fights for Honor.

Read More

Cirebon Sultanate - 1445 AD to 1667 AD

Cirebon (Dreamland Library) - Cirebon Sultanate is a prominent Islamic sultanate in West Java in the 15th and 16th centuries AD, and is an important base in inter-island shipping and trade routes.

Its location on the north coast of Java, which is the border between Central Java and West Java, makes it a port and "bridge" between Javanese and Sundanese culture so as to create a distinctive culture, namely Cirebon culture that is not dominated by Javanese culture or Sundanese culture.

History
According to Sulendraningrat who based the Sundanese and Babad Tanah Atad manuscripts on the Carita Purwaka Caruban Nagari script, Cirebon was originally a small hamlet built by Ki Gedeng Tapa, which gradually developed into a bustling village and was named Caruban (Sundanese: mixed), because there are mixed immigrants from various ethnic groups, religions, languages, customs, and different livelihoods for residence or trade.

Since in the beginning most of the community's livelihoods were fishermen, work developed to catch fish and rebon (small shrimp) along the coast as well as making shrimp paste, paste, and salt. From the term used in making terasi (belendrang) from shrimp rebon, the term "cai-rebon" (Sundanese Language :, rebon water) developed, which later became Cirebon. 

With the support of a busy port and natural resources from the interior, Cirebon later became a large city and became one of the important ports on the north coast of Java both in shipping and trading activities in the archipelago and with other parts of the world. In addition, Cirebon grew into a forerunner to the center of the spread of Islam in West Java.

Early development
Ki Gedeng Tapa
Ki Gedeng Tapa (also known as Ki Gedeng Jumajan Jati) is a wealthy merchant in the port of Muarajati, Cirebon. He began to clear the weeds and built a hut and a Tajug (Jalagrahan) on 1 Shura 1358 (Javanese year) to coincide with the year 1445 AD. From then on, migrants began to settle down and form a new community in Caruban village.

Ki Gedeng Alang-Alang
Kuwu or the first Caruban village head who was appointed by the new community was Ki Gedeng Alang-alang. As Pangraksabumi or his representative, Raden Wal directsang was appointed, the son of Prabu Siliwangi and Nyi Mas Subanglarang or Subangkranjang, who were none other than the daughter of Ki Gedeng Tapa. After Ki Gedeng Alang-alang died, Wal directsang who also holds the title Ki Cakrabumi was appointed his successor as the second kuwu, with the title Pangeran Cakrabuana.

Cirebon Sultanate (Pakungwati)
Pangeran Cakrabuana (.... –1479)

Pangeran Cakrabuana is a descendant of Pajajaran. Sri Baduga Maharaja's first son Prabu Siliwangi from his second wife was named SubangLarang (daughter of Ki Gedeng Tapa). His first name is Raden Wal directsang, after a teenager known as Kian Santang. He has two brothers and sisters, namely Nyai Lara Santang / Syarifah Mudaim and Raden Sangara.

As the eldest son and son he did not get his rights as the crown prince of Pakuan Pajajaran. This is because he embraced Islam (passed down by Subanglarang - his mother), while at that time (16th century) the majority religious teachings in Pajajaran were Sunda Wiwitan (Sundanese ancestral religion) Hinduism and Buddhism. His position was replaced by his younger brother, Prabu Surawisesa, Prabu Siliwangi's son from his third wife Nyai Cantring Manikmayang.

When his grandfather Ki Gedeng Tapa who ruled the north coast of Java died, Wal directsang did not continue his grandfather's position, but instead established the Pakungwati palace and formed a government in Cirebon. As such, the first founder of the Cirebon Sultanate was considered Wal directsang or Pangeran Cakrabuana. Prince Cakrabuana, after the pilgrimage was later called Hajj Abdullah Iman, appeared as the first Cirebon "king" to rule from the Pakungwati palace and actively spread Islam to the residents of Cirebon.

Sunan Gunung Jati (1479-1568)
In 1479 AD, his position was replaced by his younger brother's son, Nyai Rarasantang from the results of his marriage to Syarif Abdullah of Egypt, Syarif Hidayatullah (1448-1568) who after death was known as Sunan Gunung Jati with the title Tumenggung Syarif Hidayatullah bin Maulana Sultan Muhammad Syarif Abdullah and also holds the title of Ingkang Sinuhun Kangjeng Susuhunan Teak Purba Panetep Panatagama Awlya Allah Kutubid of the Caliphate of the Prophet.

Rapid growth and development in the Sultanate of Cirebon began by Syarif Hidayatullah or Sunan Gunung Jati. Sunan Gunung Jati was later believed to be the founder of the dynasties of the kings of the Cirebon and the Banten Sultanates as well as the spreaders of Islam in West Java such as Majalengka, Kuningan, Kawali (Galuh), Sunda Kelapa, and Banten.

Fatahillah (1568-1570)
The vacancy of the power holder was then filled with the inauguration of court officials who during Sunan Gunung Jati carried out the missionary duties, the government was held by Fatahillah or Fadillah Khan. Fatahillah then ascended the throne, and ruled Cirebon officially as king since 1568. Fatahillah occupied the throne of Cirebon only lasted two years because he died in 1570, two years after Sunan Gunung Jati died and was buried next to Sunan Gunung Jati's grave in Gedung Jinem Astana Gunung Sembung. [2]

Panembahan Ratu I (1570-1649)
After the death of Fatahillah, because there were no other candidates worthy of being king, the throne of the kingdom fell to Sunan Gunung Jati's grandchildren, namely the Golden Prince, the eldest son of Prince Dipati Carbon or the great-grandson of Sunan Gunung Jati. The Golden Prince then held the Panembahan Ratu I title and ruled Cirebon for approximately 79 years.

Panembahan Ratu II (1649-1677)
After Panembahan Ratu I died in 1649, the government of the Cirebon Sultanate was continued by his grandson named Prince Rasmi or Prince Karim, because Prince Rasmi's father Prince Seda ing Gayam or Panembahan Adiningkusumah died first. Prince Rasmi then used the name of his late father's title Panembahan Adiningkusuma which was later also known as Panembahan Girilaya or Panembahan Ratu II.

Panembahan Girilaya during his reign was sandwiched between two power powers, namely the Sultanate of Banten and the Sultanate of Mataram. Banten is suspicious because Cirebon is considered closer to Mataram (Amangkurat I is Panembahan Girilaya's father-in-law). Mataram on the other hand felt suspicious that Cirebon did not really get closer, because Panembahan Girilaya and Sultan Ageng Tirtayasa from Banten were both descendants of Pajajaran. This condition culminated with the death of Panembahan Girilaya in Kartasura and the arrest of Prince Martawijaya and Prince Kartawijaya in Mataram.

Panembahan Girilaya was the son-in-law of Sultan Agung Hanyakrakusuma from the Sultanate of Mataram. His tomb is in Jogjakarta, on the Girilaya hill, near the tomb of the king of Mataram in Imogiri, Bantul Regency. According to several sources in Imogiri and Girilaya, the height of Panembahan Girilaya's tomb is parallel to the tomb of Sultan Agung in Imogiri.

The splitting of the Cirebon Sultanate
With the death of Panembahan Girilaya, a ruler emptiness ensued. Prince Wangsakerta, who was in charge of the government in Cirebon as long as his father was not present, was worried about the fate of his two brothers. Then he went to Banten to ask for the help of Sultan Ageng Tirtayasa (son of Prince Abu Maali who was killed in the Pagarage War), he agreed to the request because he saw an opportunity to improve Banten-Cirebon diplomatic relations. With the help of the Trunojoyo Rebels who were supported by Sultan Ageng Tirtayasa, the two Princes were saved. But apparently, Sultan Ageng Tirtayasa saw other advantages from his assistance to his relatives in Cirebon, so he appointed the two Princes he saved as Sultan, Prince Mertawijaya as Sultan Kasepuhan & Prince Kertawijaya as Sultan Kanoman, while Prince Wangsakerta had worked hard for 10 more years were only given a small position, this split tactic was carried out to prevent Cirebon from alliances with Mataram.

Split I (1677)
The first division of the Cirebon Sultanate, thus occurred during the coronation of three sons of Panembahan Girilaya, namely Sultan Sepuh, Sultan Anom, and Panembahan Cirebon in 1677. This was a new chapter for the Cirebon palace, where the sultanate was divided into three and each had power. and sent down the next sultans. Thus, the rulers of the next Cirebon Sultanate were:

Sultan of Kasepuhan Palace, Pangeran Martawijaya, with the title of Sultan Sepuh Abil Makarimi Muhammad Samsudin (1677-1703)
Sultan Kanoman, Pangeran Kartawijaya, with the title Sultan Anom Abil Makarimi Muhammad Badrudin (1677-1723)
Prince Wangsakerta, as Panembahan Cirebon with the title Pangeran Abdul Kamil Muhammad Nasarudin or Panembahan Tohpati (1677-1713).

The title change from Panembahan to Sultan for the two eldest sons of Prince Girilaya was carried out by Sultan Ageng Tirtayasa, because both of them were appointed to be the Sultan of Cirebon in the capital of Banten. As sultans, they had full territory, people and their respective palaces. Prince Wangsakerta was not appointed sultan but only Panembahan. It does not have its own territory or palace, but stands as kaprabonan (paguron), which is a place of learning for the palace's intellectuals. In the imperial tradition in Cirebon, the succession of power since 1677 took place in accordance with the tradition of the palace, where a sultan would give his throne to the eldest son of his empress. If no, grandchildren or great-grandchildren will be sought. If forced, then someone else who can assume that position as a temporary officer.

Split II (1807)
The subsequent succession of the sultans generally proceeded smoothly, until the reign of Sultan Anom IV (1798-1803), where a split occurred because one of his sons, Prince Raja Kanoman, wanted to separate himself from building his own sultanate by the name of Kacirebonan Sultanate.

The will of Prince Raja Kanoman was supported by the Dutch colonial government with the issuance of a letter (Dutch: decree) The Governor-General of the Dutch East Indies who appointed Prince Raja Kanoman to become Carbon Sultan Kacirebonan in 1807 with the limitation that his son and successors were not entitled to the title of sultan, enough with the title of prince. Since then in the Sultanate of Cirebon increased one more ruler, namely Kacirebonan Sultanate, a fraction of the Sultanate of Kanoman. While Sultan Kanoman V's throne fell on the son of another Sultan Anom IV named Sultan Anom Abusoleh Imamuddin (1803-1811).

Colonial period and independence
After the incident, the Dutch Colonial government also increasingly intervened in regulating Cirebon, so that the role of the Sultanate palaces of Cirebon in the areas of its control had diminished. The climax occurred in 1906 and 1926, in which the power of the Cirebon Sultanate was officially abolished by the legalization of Gemeente Cheirebon (Cirebon City), which covered an area of ​​1,100 hectares, with a population of about 20,000 people (Stlb. 1906 No. 122 and Stlb. 1926 No. 1926 No. 370). In 1942 Cirebon City was expanded again to 2,450 hectares.

During independence, the Sultanate of Cirebon region became an inseparable part of the Unitary State of the Republic of Indonesia. In general, the area of ​​the Sultanate of Cirebon is covered by the City of Cirebon and the Regency of Cirebon, which are administratively led by an Indonesian government official namely the mayor and regent.

Latest developments
After the period of Indonesian independence, the Cirebon Sultanate was no longer the center of government and the development of the Islamic religion. Even so, the existing palaces still carry out their role as the cultural center of the community, especially in the Cirebon and surrounding areas. The Cirebon Sultanate participated in various traditional ceremonies and celebrations of the community and had taken part in the Keraton Nusantara Festival (FKN) several times.

Generally, Kasepuhan Palace as the palace of Sultan Sepuh is considered the most important because it is the oldest palace that was established in 1529, while the Kanoman Palace as the palace of Sultan Anom was established in 1622, and the latter is the Kacirebonan Palace and the Kaprabonan Palace.

In early March 2003, there was an internal conflict in the Kanoman palace, between Prince Raja Muhammad Emirudin and Prince Elang Muhammad Saladin, for the appointment of Sultan Kanoman XII's throne. The inauguration of the two sultans is expected to cause divisions among the relatives of the palace.

footnote
    ^ http://wisata.kompasiana.com/jalan-jalan/2010/07/26/kesultanan-cirebon-1445-1667/
    ^ (Indonesia) Muljana, Slamet (2005). Runtuhnya kerajaan Hindu-Jawa dan timbulnya negara-negara Islam di Nusantara. PT LKiS Pelangi Aksara. hlm. 72. ISBN 9798451163.ISBN 9789798451164

Link
    Wildan, H.Dadan, Dr. M.Hum, Cirebon, Masa Lalu dan Kini, Pikiran Rakyat, Edisi Selasa, 8 Juni 2004 [1]
    Permana, Aan Merdeka, Surutnya Kekuasaan Kesultanan Cirebon, Pikiran Rakyat, Edisi Kamis 17 Juni 2004 [2]

Source: http://id.wikipedia.org/wiki/ Sultanate_Cirebon#Panembahan_Ratu_II_.281649-1677.29
Photo: Special

Read More