Volume 2 — CHAPTER X. (continued 2)

"A storm arising, the práhu in which Malána Ishak had embarked was driven close to the foot of Gúnung Patukáng'an, and he landed there, when the chief, having sent his daughter to the mountain, directed that the Pandíta might be conveyed thither, in order that the prophecy might be fulfilled. Malána Ishak first objected to undertake the cure, on the plea that he was not skilled in medicine, but at last agreed to comply, on condition that the chief would embrace the Mahomedan religion if he were successful. To this the latter consented, on which Ishak, addressing the priest, said, 'I am not a person skilled in medicine, neither do I know how to administer it, but if your daughter would be well she has now only to wish herself so.' The princess immediately recovered.

"The prince afterwards bestowed upon the Pandíta his daughter in marriage, and she soon acquired a thorough knowledge of the tenets of Mahomedanism.

"On one occasion, when the prince was sitting in the hall of audience before all his people, the Pandíta went up to him and reminded him of his promise to become a Mahomedan, adding, that he was ready to instruct him in the doctrine of that system. On this the prince became angry, and told him in haughty terms that he never would change his religion. No sooner had he spoken than his mouth was distorted. At this, however, he only became the more exasperated, and approaching the Pandíta, was going to strike him, when his legs gave way under him and he fell to the ground.

"The Pandíta, returning to his wife, took leave of her, exhorting her to adhere to the religion he had taught her, and telling her that he must now proceed upon the mission on which he had originally embarked. Though desirous of accompanying him he would not permit her. After he was gone the land was afflicted with a pestilence, which carried off great numbers of the people.

"The prince, greatly vexed, and enraged at the havock thus made among his subjects, told his minister that it must be in consequence of his daughter being pregnant by the Pandíta; and that, as soon as the child should be born he was determined to make away with it.

"The Almighty, however, took the child under his especial protection, and it was safely conveyed to Grésik in a trading vessel, where it was brought up by Niái Géde Pináteh, until it was twelve years of age; when, turning out a promising boy, she resigned him to Ráden Ráchmat, then called Súnan Ampel, for the purpose of his receiving religious instruction. The Súnan soon discovered the boy was of Arab descent, and gave him the name of Ráden Páku, observing, that he would one day become the pepaku (that is, the support-nail, or axle) of Java; he subsequently gave him his daughter in marriage.

"Ráden Páku afterwards, accompanied by Mákdum Ibrahim, son of the Súnan, proceeded on a pilgrimage to Mecca; but touching at Pási Malácca, they were there presented to the great and holy teacher, Mulána Alúl Islam, who persuaded them, instead of prosecuting their voyage, to return to their own country, in order to make converts and become great and glorious; and giving to each of them an Arab turban and a long gown, at the same time conferred upon them the names of Prábu Suswáta and Prábu Anyak Kraswáti. He moreover told them, on their return to Grésik, to erect a mosque at Gíri.

"On reaching Ampel, after their return to Java, the Súnan informed Ráden Páku that the holy man to whom he had been presented at Pási Malácca was his own father, and that by obeying his instructions in building a mosque at Gíri he would fulfil a prophecy, and he and his companion become great princes in Java.

"Ráden Páku then went to Gíri, and having cleared a spot, a mosque and dwelling were soon erected. Numerous proselytes being attracted thither, he was called Prábu Satmáta, and sometimes Susúnan Rátu Ainul Yákin, but more commonly Súnan Gíri. He was afterwards appointed by the king of Majapáhit to be chief of the province of Grésik, in the same manner as Susúnan Ampel had been previously appointed. He was born A. J. 1355. Prábu Anyák Kraswáti, his companion, afterwards assumed the title Susúnan Bónang, under which name he was a distinguished character in subsequent transactions."

In the western provinces the work of conversion was also advancing, under the influence of Sheik Ibn' Mulána, who in A. J. 1334 had established himself in Chéribon, where he is better known as Susúnan Gúnung Játi, a name given him on account of his fixing his abode on the hills so named. A woman afflicted with the leprosy (a complaint which has been declared incurable) was recovered by him, and thus procured for him the character of being able to perform miracles. The number of people who in consequence of the cure resorted to Gúnung Játi was so great, that the chiefs, in the first instance, thought themselves bound to interfere, and did so with the hopes of success; but finding afterwards that they could not resist the tide, many of them, among whom were the chiefs of Gálu, Sukapúra, and Limbangan, became themselves converts to the faith.

When Lémbu Pétang, son of Angka Wijáya, by the Princess of Chámpa, was appointed to the charge of the island of Madúra, under the title of Panambáhan, the Súnan Gíri deputed Sheik Sárif, commonly called Kalipha Kúsen, to accompany him, in order to make converts on that island. This missionary was buried at Aros Báya, where he had built a mosque, and is generally known on Madúra by the name of Pangéran Sárif.

In the meantime the name of Majapáhit stood high among surrounding nations; and at no time was the authority of that state more extensively acknowledged. Some disturbances, however, had taken place on Báli, promoted by chiefs of districts, who oppressed their subjects, and interfered with the authority of each other. These commotions were so exasperated by the difficulties which arose in collecting the tribute, that the prince was obliged to send an army thither, under the command of Adáya Níngrat, the Adipáti of Pájang Peng'ging, who soon restored order and tranquillity. In return for this and other eminent services he obtained in marriage Rátu Tímpo, the legitimate daughter of Angka Wijáya. Déwa Agung Kátut, a natural son of the prince by the princess of Báli, being then appointed chief of that island, proceeded thither with a select force, and continued tributary to Majapáhit until its downfall.

[The following account is given of the further success of the Majapáhit arms in the Eastern Seas, under Andáya Níngrat, commonly known by the title of Rátu Péng'ging, and of the motives which induced the Prince of Majapáhit first to give him his daughter in marriage, and afterwards to admit him to a share in the government.]

"Every time that the Prince of Majapáhit received accounts of the success of Rátu Péng'ging his alarm and uneasiness increased; for in these accounts it was stated that he wanted no further assistance, as he met with but little opposition, all the rajas of Sábrang submitting to him, among whom were those of Makásar, Góa, Bánda, Sembáwa, Endé, Tímor, Ternáté, Súlu, Síram, Maníla, and Búrni, in short, he and his followers conquered wherever he went, being themselves invulnerable.

"At length the Prince of Majapáhit recollected that Palémbang had not yet submitted, and in consequence sent a handsome present to Ratu Péng'ging, accompanied by a request to subdue Palémbang without delay.

"The Prince of Majapáhit then calling his minister, Gaja Máda, inquired of him how it was that Rátu Péng'ging met with such success, and was becoming so great, that no country could withstand him, and told him, that his alarm was excited even for his own safety, least on his return to Péng'ging the island of Java should become subject to two chiefs. To which Gaja Máda replied, 'he knew not how to account for it, or to remove the uneasiness of the prince, but that he was always ready to obey the orders of his prince: in the present case Rátu Péng'ging had been thrown into the greatest danger possible, and yet his life was preserved; what more could be done?' The prince then said, 'let us both perform penance, and inquire of the Deity how to remove this uneasiness.' Gaja Máda assenting to this proposal, they both kept themselves apart from the people of the court, and fasted for forty days and forty nights, at the expiration of which Batára Naráda appeared to Gaja Máda, saying, 'it is impossible for you to destroy or kill Rátu Péng'ging, for he is a good man, and favoured by the gods; but if the Prince of Majapáhit wishes to get rid of his uneasiness, he had better make him his son-in-law, by giving him his eldest daughter, Rátu Pambáyun, in marriage.'

"The prince on hearing this became much astonished, adding, that he had received a similar communication from Sang'yang Túng'gal (the great and only one,) and it was agreed to send for Rátu Péng'ging without delay.

"In a short time Rátu Péng'ging reached Majapáhit, with numerous princes in his suite, in proof of what he had written, that all the rajas of Sábrang had submitted, and were willing to obey the will of Majapáhit. Rátu Péng'ging then informed the prince, that in the conquest of Palémbang the raja of that country had been killed, and that he had himself appointed a person to administer the government provisionally, until the Prince of Majapáhit should nominate a new raja.

"The prince received him with great distinction, saying, he knew not how to reward such eminent service, and offering to him his daughter in marriage.

"After the marriage had taken place the prince assembled all his chiefs, and placing Rátu Péng'ging, now his son-in-law, on the setíngel, appointed him in their presence, under the title of Prábu Anom, to a joint administration of the country with himself.

"The prince, however, some time after, became jealous of the authority of this chief, and removed him to Péng'ging, afterwards called Pájang.

"During the administration of Lémbu Pétang on Madúra, Súmanap with the subordinate islands became a separate province under Járan Panúlan, a native of Pamakásan, who, by his skill and courage, had raised himself to the rank of commander of the Majapáhit cavalry, and was married to an illegitimate daughter of the prince.

"About the year 1360 ambassadors arrived from Pánjar Másin, when the prince sent one of his sons, Kúda Banjáran Sâri, also called Chákra Nagára, to be the chief of that country. He proceeded with many vessels, and numerous followers and troops.

"The prince afterwards gave one of his daughters, the sister of Chákra Nagára, in marriage to a celebrated commander, named Járan Línau, who was appointed Adipáti of Lokáno, and appointed Pánji Diwírio chief of Pranarága, with the title of Batára Kátong.

"The prince falling ill of a complaint, declared by the physicians to be incurable, was advised, as the only means of recovery, to cohabit with one of his female slaves, a woolly-haired girl. The fruit of this intercourse was a son, who, on account of his birth, was called Búndan Kajáwan. This child, shortly after its birth, was delivered over to Kiái Géde Tárup Siséla, chief of the prince's sáwa, or rice lands, with directions to bring it up as a foundling."

Returning, however, to the progress of Mahomedan conversion, which is now more rapidly advancing, the history goes on to state that the sons of Aria Dámar, of Palémbang, who were destined to take a most conspicuous part in succeeding events, came to Grésik, the former at the age of twenty, and the latter of eighteen. Ráden Pátah, aware of his extraction, and of the treatment which his mother had received, would not proceed to Majapáhit, but remained with the Susúnan at Ampel for some time. Húsen, however, went to Majapáhit, with injunctions not to say any thing of Ráden Pátah. He was well received there, and soon after was appointed to the command of the troops, and to administer the district of Trong.

Ráden Pátah afterwards marrying the grand-daughter of Súnan Ampel, and leaving her during her pregnancy, proceeded to the westward, in order to form an establishment, which he was directed to fix at a place where he should find the sweet-scented grass, called bíntara. This he discovered in a place where there were but few dry spots to be found, in an extensive swamp, termed in Javan Demalákan, whence the contraction Demák, first called Bintára.

As soon as the prince of Majapáhit heard of this new establishment at Bintára, he directed Húsen to proceed thither and destroy it, unless the chief was willing to acknowledge the authority of Majapáhit. Húsen in consequence prevailed on Ráden Pátah to accompany him to Majapáhit, where he was recognised by his likeness to the prince, and permitted to return to Bintára with the title of Adipáti.

When Ráden Pátah quitted Majapáhit, instead of returning to Bintára he went to Ampel, and communicated to him the shame and rage which he felt on the discovery of his birth and a determination which he had made to destroy Majapáhit. The Súnan, however, moderated his anger, by telling him that while the prince was just and beloved, and he himself received such benefits from him, his religion did not admit of his making war against him, or in any way injuring him.

Ráden Pátah then returned to Bintára, taking with him his wife, but leaving with the Súnan his son, Ráden Abdala. Bintára now rose in consequence and prosperity, proselytes became numerous, and the population daily increased.

Shortly after the mosque had been commenced, intelligence was received of the severe illness of the Súnan Ampel, in consequence of which Ráden Pátah, together with all the chiefs and people who had embraced Mahomedanism, proceeded to Ampel, where, after they had attended him for a few days, he died, previously delivering into the hands of the Súnan Gíri a pusáka kris, which had been given to him by the prince of Majapáhit, and which he required of him never to transfer into unhallowed hands.

The prince of Majapáhit is represented as paying every honour to the deceased, and as having provided the usual feast on the occasion. After this event, Ráden Pátah returned to Bintára, whither eight missionaries, who had assumed the title of Súnan, viz. Súnan Bónang of Túban (son of Súnan Ampel), Súnan Undang of Kúdus, Súnan Gíri of Grésik, Súnan Agum (Mulána Jomadil Kobra of Chéribon), Sunan Káli Jenar, Sunan Káli Jága, Súnan Tanggung (of Tegal), and Súnan Drája of Sidayu, now proceeded to assist in the completion of the mosque. This mosque is still standing, and is of a shape different from those constructed at a later period, having, as it is asserted, eight pillars, to commemorate the circumstance of the eight religious men engaged in its construction. This event occurred in the year 1390.

It was now that Ráden Pátah, finding advisers who were perhaps less scrupulous than the revered Súnan Ampel, gave vent to his deep-rooted animosity against his father, and formed a league with the assembled missionaries to make war upon the pagan empire of Majapáhit. In consequence of this confederacy, which was joined by all those who had embraced the Mahomedan faith, with the exception of Húsen and his followers, who remained true to the prince, a numerous army was soon collected at Demák, where Ráden Pátah openly declared war.

Súnan Undang of Kúdus was appointed to the chief command, and under him the Mahomedan army marched towards Majapáhit; but owing to the dexterity of Húsen, who commanded the Majapáhit forces, a general engagement was avoided, and for four years the hostile army was kept at bay. The troops of Majapáhit at last dissatisfied with this uncertain state of affairs and constant harassing, called loudly for action, and in compliance with their wishes a decisive battle was fought near the Sidayu river, in which the Mahomedans were completely routed, and their chief, Súnan Undang, killed. Húsen is accused of not having followed up this victory to the utmost of his power, on account of his fraternal affection for Ráden Pátah. The remains of Súnan Undang were interred in the north side of the temple at Demák.

The prince of Majapáhit, after this success, again endeavoured to reduce Ráden Pátah to obedience by amicable means, and for that purpose invited him to Majapáhit. Pátah promised to comply as soon as he should recover from a distemper which then confined him. By this, and other excuses, which were only urged to gain time, he contrived to deceive the prince; and Bintára, with the other provinces, continuing to pay the usual tribute, his vengeance was disarmed.

Considerable depredations were now made by the Súnda people, who landing on the north coast proceeded by the river Losári into the interior of the country, as far as Bányumas and Dáyu Lúhur, which probably attracted the attention of Angka Wijáya, more than the immediate danger which threatened his empire from the members of his own family.

Ráden Pátah, in the meantime, was very active in making preparations for a fresh attack, and sent to Palémbang, for the double purpose of asking assistance from that state and of reconciling Aria Dámar to the part which he was now taking against Húsen.

To the latter part of the message Aria Dámar replied, "that it was the will of God to extirpate paganism, and to establish the doctrine of Mahomed; that therefore, if Húsen, who was a Mahomedan, still continued to assist the infidels, he must abide by the consequences, and that he, as his father, would in such case take no vengeance for the death of his son, should it ensue."

The confederates gaining courage from this support, the several chiefs sent numerous troops to Demák, and a second army was soon assembled. The overthrow of the ancient kingdom, if we are to believe the Javans, was not to be effected by human means alone, and supernatural expedients were resorted to. Aria Dámar is said to have sent to Ráden Pátah the box which had been given him by his mother before he quitted Java, directing him to carry it to the wars. Súnan Gúnung Játi sent him a báju ránté, or chain jacket, with an injunction not to open it until the engagement was at its height, when thousands of rats would issue from it, and assist in putting an end to the struggle. Súnan Gíri contributed with the same instructions the sacred kris, from which a swarm of hornets was to issue; and Súnan Bónang sent a magical wand or cane, which in cases of extremity possessed the power of producing allies and warriors on all sides.

Thus provided, the Mahomedan army took the field under Pangéran Kúdus, son of the deceased Súnan. The progress of the confederates is thus described.

"The army of the faithful, highly elated and determined upon the downfall of paganism, were met by the united forces of Majapáhit, under Húsen, and a severe and desperate battle took place, which lasted for seven successive days. In this protracted engagement the former were at first worsted; but the commander, Pangéran Kúdus, availing himself of the enchanted box and miraculous weapons, at last succeeded in driving the enemy before him, and the city of Majapáhit, surrounded on all sides, submitted to the hostile forces, the prince and his immediate followers having previously quitted it in disorder and fled to the eastward."

Thus in the year 1400 fell the great capital of Java, the boast and pride of the Eastern Islands: thus did the sacred city of Majapáhit, so long celebrated for the splendour of its court and the glory of its arms, become a wilderness. "Lost and gone is the pride of the land."

The main force of the allies remained at Majapáhit; but Pangéran Kúdus proceeded to Trong, whither Húsen had retreated, raising combatants, by means of the magical wand of Súnan Bónang, as he advanced. Here he attacked Húsen, who had entrenched himself in a strong position, and soon carried his lines. That chief immediately acknowledging his defeat, entered into terms, and accompanied the Pangéran to Demák, taking with him his principal followers and daughter, whom Ráden Pátah was allowed to dispose of. He was well received, and his daughter given in marriage to Pangéran Aria of Túban.

On their way Pangéran Kúdus and Húsen went to Majapáhit, whence the regalia had already been removed to Demák, and assisted in the further removal of all property, public and private, of every description: so that in the course of two years the country was entirely laid waste, 1402.

Kedélang sírna warnáni nagára

2 0 4 1

To be seen nought form city[264].

Nothing certain is known of the fate of the prince of Majapáhit. According to some accounts, he, his family, and immediate adherents were put to death on the assault of the city; according to others, he fled to Málang, and ultimately to Báli. But the temporary establishment formed at Málang, after the fall of Majapáhit, is ascribed by the tradition of that district, not to the sovereign, but only to the Adipáti of Majapáhit, probably one of the sons of Angka Wijáya, who had remained with his father, and was indifferently termed Depáti Gúgur or Depáti Majapáhit. The date at which Angka Wijáya ascended the throne scarcely allows us to believe that he was living at the period of its final overthrow. This date may be determined from the inscriptions on several tombs still in a state of preservation. The year marked on the tomb of the princess of Chámpa (which is within the ruins of Majapáhit) is 1320; that on the tomb of Mulána Ibrahim, who died twenty-one years after the arrival of the Raja Chérmen in 1313, is 1334; and as the princess of Chámpa must have been living at the period of Aria Dámar's being sent to Palémbang, when that prince had at least attained the age of puberty, the accession of Angka Wijáya to the throne of Majapáhit must have been anterior to the year 1320, and a reign of eighty years more than exceeds the limits of probability. All the accounts which are given of the fate of this prince and his family agree in stating that the princess of Chámpa, who must, if living, have been nearly a hundred years of age, fell into the hands of the conquerors, and found an asylum with the Súnan Bónang of Túban: but this statement is disproved by the recent discovery at Majapáhit of the tomb of this princess, who appears to have been buried according to the Mahomedan custom, and on whose tomb-stone the date 1320 is found, in the old Javan characters, in the highest state of preservation.

In those accounts which represent the prince as having retreated from Majapáhit the following particulars are related.

"About twelve months after the establishment of the supreme authority at Bintára, or Demák, the people of the more eastern provinces again reverted to the standard of Browijáya, who had received assistance from his son established on Báli; upon which Pangéran Aria of Kúdus and Húsen were directed to proceed against them with a powerful army. A desperate engagement took place near Málang, in which the Pepáti Sindu Rája was killed. The Mahomedan forces were however victorious, and following up their success, they pursued the Majapáhit people to Grojógan (Balambángan) whence Browijáya and those of his followers who still adhered to his fortune took refuge in boats, and fled to Báli. This event happened in the Javan year 1403."

The following, however, is the traditionary account given by the people of Málang, of the party who retreated thither from Majapáhit.

"When the people of Majapáhit were defeated, and obliged to fly their capital, the Páteh of Majapáhit took refuge at a place now called Sing'gára, to the south-west of Málang, where he met with protection from a devotee, named Kiái Gédé Seng'gára, who becoming attached to him gave him his daughter in marriage.

"After the death of the Pátah of Majapáhit, and of Kiái Gédé Seng'gára, the son of the former disagreeing with his wife, quitted Seng'gára, and built a small village at Gedádang, where afterwards he constructed a fort, and assumed the name of Ráng'ga Permána.

"In a short time this new country was known by the name of Súpit úrang: its inhabitants commenced the manufacture of bricks, of which the walls of the town and ramparts were completed; they then dug a moat or ditch round the whole, and rendered it a place of great strength.

"The fame of this new establishment had no sooner reached the ears of the Mahomedan chief of Demák, who had now assumed all the authority formerly possessed by Majapáhit, than he sent his forces against it. The people of Súpit úrang remaining however within their fortification, the besiegers continued a long time before the place without being able to make any impression upon it, and were about to retire, when it occurred to them that a stratagem might be successful. This was to catch ten doves or pigeons, which in the course of the day might come from without the fortification in search of food, and, after fastening to their tails lighted brands, to let them loose into the city. The project succeeded, for the birds, flying towards their homes, set fire to the buildings within Súpit úrang, (which were constructed of light materials,) and all was confusion. The conflagration becoming general alarmed the people, who fled in every direction; the prince proceeded eastward as far as Gúnung Buréng (a rising ground within sight of the town,) where he is supposed to have perished, as nothing was afterwards heard of him. The besiegers then took possession of the place, which since that period has been called Kóta Bedak (the deserted fort.)"

All the chiefs and priests went to Gíri on their return from Seng'gára, to offer up thanks for their victory. The Súnan was much indisposed when they arrived, and soon after died, at the age of sixty-three years. The tomb of the Súnan Gíri is still kept in a state of preservation, and highly revered. It is remarkable for still containing the pusáka kris, which he desired should be placed near his grave, and to which superstition has attached many virtues[265].

To return, however, to Ráden Pátah. No sooner had this chief caused the removal of the regalia from Majapáhit to Demák, than the Súnans, Gírí, Bónang, and Káli Jága formally invested him with the government, under the title of Panambáhan Jímbun, and declared him the deliverer from paganism and the head of the faithful. The manner in which Ráden Pátah obtained the sovereignty is otherwise related in other accounts.

While these events were passing in the eastern and more populous districts of Java, the missionaries were not idle in the western districts. Sheik Mulána, of Chéribon, after effecting the conversion of the chiefs and people in his neighbourhood, sent his son, Mulána Hásen-u-din, to Bantam, where, in the vicinity of the mountain Pulasári, a body of eight hundred recluses at once embraced the faith, and his disciples soon became numerous.

Hásen-u-din went afterwards with his father to Mecca. On their return they visited the court of Menangkábau on Sumatra, where they were received with great distinction by the Raja, who at their departure presented the father with a celebrated kris. From Menangkábau they proceeded to the mountain Pulusári in Bantam, whence the father returned to Chéribon, leaving the Menangkábau kris with his son. Hásen-u-din shortly after went to Chéribon, to be married to a daughter of the Súnan Demák (Ráden Pátah), and from thence to Demák, where he found Ráden Pátah engaged in war with the prince of Majapáhit. He there obtained his daughter in marriage, and assisted in bringing the war to a favourable conclusion, after which he returned with his wife to Bantam. Bantam at this period was a province dependent on Pajajáran.

About twelve months after his return to Bantam, where he assumed the chief authority, Hásen-u-din went over to the Lampung country in Sumatra, accompanied by Pangéran Bálu, a chief of Tulangbáwang, and proceeded as far as Indrapúra, where he married the daughter of the Raja as his second wife. On this occasion it is said that the Bencoolen river was fixed upon as the boundary of his possessions in that direction; but it does not appear whether, by this new boundary, his possessions became more extended or more circumscribed than before.

During the whole of his progress from Tulangbáwang to Indrapúra, it is said that the sword was never out of the scabbard. It is therefore probable, that his title to these more distant regions was founded upon some previous claim, and either that the Lampung country was transferred to his father, Sheik Mulána, along with the Menangkábau kris[266], or that Palembang and the southern part of Sumatra might have devolved to Bantam, in consequence of Hásen-u-din's marriage with the daughter of Ráden Pátah, who had then assumed the sovereignty of Java and its dependencies.

On Hásen-u-din's return from Indrapúra, he assembled a large body of men, principally from the southern districts of Sumatra, and marched against Pákuan Pajajáran, the chief of which, with his followers, still adhered to the ancient faith, and attacking that capital at midnight completely annihilated its authority. On this occasion Kráwang is said to have been fixed as the boundary between the possessions of Sheik Mulána of Chéribon and those of Bantam, there being at that time no intermediate power.

The manner in which this ancient capital was annihilated, is described with great minuteness in the different traditions of the Súnda people, and the descendants of those who escaped and continued to adhere to their ancient faith, are to be traced in the districts of Bantam, where they still continue distinguished from the rest of the population under the designation of Bedui[267].

Among the articles removed from Majapáhit, and still preserved with superstitious veneration, was the paséban, or hall of audience, a large building, supported by a double row of lofty pillars. This was placed in front of the mosque at Demák, where it is still to be seen. At Kúdus there is a carved door belonging to the place of worship which Browijáya used to attend; and in the burial places at Túban, and several of the eastern districts, are still to be found relics of a similar kind, which are reverenced as sacred.

On the destruction of Majapáhit, the numerous pándi, or workers in iron and steel, who were considered the strength of the empire, and who in consequence enjoyed many privileges, were dispersed over the eastern districts of Java, Madúra, and Báli, forming separate establishments under their respective chiefs. At this period the custom of wearing the kris is said to have been introduced among the common people.

FOOTNOTES: