Anusapati, Ken Arok's Stepdaughter Who Coupled the Singasari Kingdom

KEN AROK is known as the founder of the dynasty of kings Singasari and Majapahit.  Even the kings of Demak, Pajang, and Islamic Mataram were actually descendants of the Ken Arok breed.

 Ken Arok himself from his marriage with Ken Dedes has four children, three sons and one daughter.  They are Mahisa Wunga Teleng, Panji Saprang, Agnibaya, and Dewi Rimbu. Meanwhile, her marriage to Ken Umang has three sons and one daughter, namely Panji Tohjaya, Panji Sudatu, Tuan Wregola, and Dewi Rambi.  Meanwhile, Ken Dedes' marriage to Tunggul Ametung gave birth to one child named Anusapati.

 Told from the descendants of Ken Arok from the book "Black and White Ken Arok from Glory to Destruction" by Muhammad Syamsuddin.  Many became kings, both born from the womb of Ken Dedes and Ken Umang. The descendant of Ken Arok who became the first king was Mahisa Wunga Teleng.  In the Pararaton book, it is stated that the child who is predicted to continue Ken Arok in Singasari.  However, because of Anusapati's actions, the son of Tunggul Ametung and Ken Dedes, who carried out a coup against Ken Arok, finally the power of the Singasari Kingdom was held by Anusapati. After Ken Arok's death, Singasari split his power in two, Anusapati was crowned as the successor king of Ken Arok who led the Singasari Kingdom, while Mahisa Wunga Teleng became the leader of the Kediri Kingdom which at that time was a subordinate of the Singasari Kingdom.

 Mahesa Wonga Teleng himself is the father of Narasinghamurti, the ancestor of the kings of Majapahit.  Even in the Mula Malurung inscription, it is said that the King of Kediri Bhatara Parameswara is also identical with Mahesa Wonga Teleng, the son of Ken Arok. However, the next story of the descendants of Ken Arok is often at odds and conflicts for power.  One of them was when Anusapati ascended the throne to become ruler of Singasari, who first overthrew his stepfather, Ken Arok.  Meanwhile Anusapati finally abdicated the throne due to the actions of Tohjaya, Ken Arok's son from his marriage to Ken Umang.

 Long story short, based on the Pararaton book, Tohjaya was known as the King of Singasari who ruled from 1249 - 1250. However, according to the Nagarakertagama book, Tohjaya was never a king in Singasari.

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The Kingdom of Kediri: The History of Standing, the Heyday, and the Collapse

The Kingdom of Kediri or the Kingdom of Panjalu is a large kingdom that was founded in the 12th century between the years 1042-1222.  This kingdom is part of the Ancient Mataram Kingdom.  The kingdom of Kediri has a Hindu style.

 The history of the founding of the Kediri Kingdom

 The kingdom of Kediri began with the order of King Airlangga to divide the kingdom into two parts in 1041 AD.  The division of the kingdom was intended to avoid conflict, as quoted from the book Encyclopedia of Complete History of Indonesia from Classical to Contemporary Era by Adi Sudirman.

 The kingdom of King Airlangga is known as Kahuripan.  The division of the kingdom was carried out by a powerful Brahmin named Empu Bharada.  The two kingdoms were known as the Jenggala Kingdom (Kahuripan) and Panjalu (Kediri).  This kingdom is bordered by Gunung Kawi and the Brantas River, as narrated in the Mahaksubya inscription (1289 AD), the book Negarakertagama (1365 AD), and the book Candida Charcoal (1540 AD).

 At the beginning of the development period, the Kingdom of Kediri was not widely known.  The descending Hyang II inscription (1044) issued by the Jenggala Kingdom only reported that there was a civil war between Jenggala and Kediri after the death of King Airlangga. The history of the Kingdom of Kediri or Panjalu began to be known by the existence of the Sirah Keting Inscription in 1104 on behalf of Sri Jayawarsa.  Before Sri Jayawarsa, only king Sri Samarawijaya was known.

 The location of the kingdom of the Kingdom of Kediri is in the East Java area.  The kingdom of Kediri was centered in Daha, or around the city of Kediri now.  The center of the Kediri Kingdom was located on the banks of the Brantas River, which at that time had become a busy shipping lane. King of the Kingdom of Kediri

 - Shri Jayawarsa Digjaya Shastraprabhu

 - Shri Kameshwara

 - King Jayabaya

 - King Sarwaswera

 - King Kroncharyadipa

 - Srengga Kertajaya

 - Kertajaya

 The Economic Life of the Kingdom of Kediri

 The economic life of the Kingdom of Kediri can be known through Chinese chronicles which mention the following:

 1. Kediri produces a lot of rice

 2. Other merchandise sold in the market, such as gold, silver, meat, sandalwood, areca nut, and pottery

 3. Have used money made of gold as a means of payment or a medium of exchange

 4. The position of the Kingdom of Kediri is very strategic in the trade of East Indonesia and West Indonesia with its port city

 5. People's taxes in the form of agricultural products

 Social Life of the Kingdom of Kediri

 Kediri society does not follow the caste system, as stated in the book Lubdhaka.  In the book, it is stated that the high and low of a person's dignity is not determined by the basis of descent and position, but based on his behavior.

 The heyday of the Kediri Kingdom

 The heyday of the Kingdom of Kediri occurred in the leadership of Jayabaya.  Jayabaya is known for his political leadership and predictions recorded in Jongko Joyoboyo.  In addition, Jayabaya's populist attitude and vision for the future make him memorable.

 The collapse of the Kediri Kingdom

 The collapse of the Kediri Kingdom occurred during the reign of King Kertajaya, as narrated in the books of Pararaton and Nagarakertagama.  In 1222, Kertajaya was deemed to have violated religion and forced Brahmins to worship him as a god.

 The Brahmins then asked for Ken Arok's protection.  Ken Arok who aspires to liberate Tumapel from the power of Kediri sparked a war between the Kingdom of Kediri and Tumapel near the village of Ganter.

 Ken Arok's success in defeating Kertajaya marked the collapse of the Kediri Kingdom which later became the rule of Tumapel or Singasari Kingdom. Relics of the Kingdom of Kediri

 One of the relics of the Kingdom of Kediri is believed to be the Tondowongso Site in early 2007. A number of ancient statues from the Kingdom of Kediri found in Gayam Village, Kediri are classified as rare because for the first time a statue of Lord Shiva Catur Muka or four-faced was found.

 The Kediri Kingdom inscription is also a relic, including:

 1. The Sirah Keting inscription, containing gifts to the people by King Jayawarsa

 2. The Tulungagung and Kertosono inscriptions, containing religious issues written by King Bameswara (1117-1130 AD)

 3. Ngantang inscription, explaining the giving of gifts to the people of Ngantang.  The prize was a plot of land that had been taxed free by King Jayabaya (1135 AD)

 4. Jaring Inscription, containing names such as Kebo Waruga and Tikus Jinada

 5. Kamula inscription, explaining the success of King Kertajaya, fighting his enemies in Katang.

 Well, that's the history of the stand, the glory, until the collapse of the Kediri Kingdom. 

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Take a peek at the Sumberbeji Site, the Magnificent Petirtaan, Legacy of the 14th Century Majapahit

Beautiful, majestic and illustrates the sophistication of architectural technology in its time.

 That's the impression that can be felt when visiting Petirtaan Sumberbeji, a cultural heritage site in the Regency, Jombang, East Java. Through the channel on the west side, clear water from a natural spring continues to flow without stopping.

 The existence of the Garuda or Garudeya statue attached to the west wall, inevitably creates a sacred impression in the lightning area.

 The constant flow of water makes the ancient pool of water not dry, even if it is hit by drought.

 Not surprisingly, for decades, local farmers have used water from the lightning to irrigate the fields. Petirtaan Sumberbeji is located in Sumberbeji Hamlet, Kesamben Village, Ngoro District, Jombang Regency, East Java.

 The location is in the middle of a rice field area, near the border between Kesamben Village and Badang Village, Ngoro District.

 That place was once a land overgrown with various old trees, tens to hundreds of years old.

 The 2,800-square-meter land was previously a sacred place and rarely anyone dared to go inside.

 In the eastern part of the village treasury land there is a spring.  At the bottom of the spring at a depth of two to three meters, the lightning structure was found. The results of the excavations of the East Java Cultural Conservation Preservation Center (BPCB), for 4 periods from 2019 to August 2021, managed to reveal the shape of the Sumberbeji Petirtaan.

 The ancient petirtaan with red brick structure has a square shape measuring 20 x 17 square meters.

 In the middle there is a square building which is interpreted as a batur.

 On the west side, there is a 14 meter long canal that serves as a channel for the entry of water into the lightning.

 Then the canal that serves as the exhaust channel, is on the northeast side.

 In the area in the southwest side of the lightning, there is a statue of an eagle.  The andesite stone statue is attached to the wall facing east.

 It is located between the canal which is the channel for the entry of water to the lightning and the south wall. Overall, the wall structure of the ancient lightning building in Sumberbeji is composed of red bricks, dominated by components from the Majapahit era.

 Then, the lightning floor is made of red bricks.  The floor is at a depth of two meters from the upper boundary of the wall structure.

 Archaeologist BPCB East Java Wicaksono Dwi Nugroho revealed, during the excavation from stage 1 to stage 4, 14 Jaladwara statues were found.

 In addition, various types of artifacts or archaeological objects were found from China during the 11th century Song dynasty, and from the Yuan dynasty, 13th to 14th centuries.

 Of the various findings, including the Chinese coins, most of them are from the Yuan dynasty. The construction of the Sumberbeji Petirtaan has little resemblance to the Tikus Temple in Trowulan, Mojokerto Regency.

 Both are structured from red brick, square in shape and in the middle there is a building structure, and are below ground level.

 However, jaladwara found at Petirtaan Sumberbeji during excavations, are more diverse in shape and size.

 "In Candi Tikus, the jaladwara found are uniform, different from those in Sumberbeji," said Wicaksono, in Jombang. Petirtaan Sumberbeji is interpreted as a sacred building for worship according to the concept of Samudera Mantana.

 The conception is known in Hindu culture, which describes the efforts of the gods to find Tirta Amerta or holy water.

 Wicaksono said the interpretation was based on the presence of Batur in the middle of the lightning.

 Batur in the middle of Petirtaan Sumberbeji, it was once believed that there was a tower as a parable of Mount Mahameru surrounded by the ocean.

 This interpretation is reinforced by the presence of the Garuda Statue on the west wall of the lightning.

 "We also find evidence for this, namely the existence of a Garuda statue, which in the concept of Samudera Mantana is closely related to the ocean, as a search for holy water or Amerta," explained Wicaksono. 

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The Story of Ken Dedes Forced to Marry Stump Ametung

WAIT Ametung kidnapped Ken Dedes and took him to Tumapel Palace.  After that she increasingly has a desire to marry Ken Dedes.  However, Ken Dedes did not have the slightest intention to accept this marriage.

 Tunggul Ametung married Ken Dedes only because he had power.  On the other hand, Ken Dedes could not refuse an invitation to marry from Tunggul Ametung because he did not have the power to refuse it. Ken Dedes is narrated in Muhammad Syamsuddin's book 'Black and White Ken Arok from Victory to Collapse', feeling disgusted and disgusted by his marriage to the ruler of Tumapel at that time.

 He has absolutely no sense of love and loyalty to the stumps of Ametung.  Dedes' marriage was forced, in his eyes it actually did not meet the elements of a legal marriage requirement. It is said that the marriage was carried out without witnesses, in fact the marriage was carried out without mentioning his name and the name of his father, Mpu Purwa.  Mantras spoken in Sanskrit, in Ken Dedes's view, are wrong.  This marriage ceremony was also assessed by Ken Dedes, invalid and full of defects.

 During their second marriage, it was the Balakangka priest who led the procession.  All priests from various villages throughout Tumapel were also brought in.  There were about forty of them.

 In every movement of the wedding ceremony, what Ken Dedes did was nothing but compulsion.  For example, during the procession to wash her husband's curses, Ken Dedes was not willing.  In his mind he said that how can he, who is a brahman, be the one who was asked to wash the feet of a sudra who was appointed as a knight. Because he did not want to wash the feet of Tunggul Ametung, Pastor Balakangka immediately grabbed Ken Dedes' soft hand and forced him to wash the feet of his husband, Tunggul Ametung.

 Ken Dedes could only pensively contemplate while in Pakuwan Palace.  Especially when she was forced to become the wife of Akuwu Tumapel.  Ken Dedes was forced to swallow a wedding ceremony which he considered humiliating to be done by the Vishnu people. The marriage was viewed by Ken Dedes as a tremendous insult to him, as a brahman.  Ken Dedes was really not willing to be insulted by the male sudra whose fate was to be made a knight.

 That's why in Ken Dedes' heart there was never any love for Tunggul Ametung.  The love and affection that Tunggul Ametung hopes for from a beautiful woman like Ken Dedes is just a dream, none of which will come true.

 Even Ken Dedes has strong reasons to be unfaithful to his husband, Tunggul Ametung, who married him forcibly.

 However, in Dedes' heart, he promised that one day he would come out victorious and avenge stumps of Ametung's bad deeds to the brahmins.  He considered Ametung, insulted, forced, damaged, robbed, and destroyed him.  However, he believed that it would later befall stumps of Ametung into disgrace and be shattered one day.

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The story of the Ametung stump kidnapping Ken Dedes in the forest

BEAUTY Ken Dedes made the ruler of Tumapel, Tunggul Ametung, desperate to kidnap him.  It is said that her beauty was already famous throughout East Java and Central Java at that time.

 There is even a belief that whoever marries Ken Dedes will become a king because of this privilege.  This specialty of Ken Dedes is what makes Tunggul Ametung's passion swell.  Tunggul Ametung increasingly wants to marry Ken Dedes, even though he doesn't love him.  This story is revealed in the book "Black and White Ken Arok From Glory to Fall" by Muhammad Syamsuddin. It is said that Tunggul Ametung was determined to commit a crime by kidnapping Ken Dedes.  The incident began when Ken Dedes, who was left by his father, Mpu Purwa, had a meeting with other Brahmins in a forest.

 Ken Dedes, who was already suspicious of the arrival of Tunggul Ametung, had time to go out into the forest.  However, while in the forest, Ken Dedes actually met Tunggul Ametung.  Because he felt that Tunggul Ametung was a bad man, Ken Dedes tried to rebel and not show respect, like other residents when he met the ruler of Tumapel. Furthermore, Ken Dedes tried to give resistance by trying to escape from the pursuit of Tunggul Ametung who chased him on a horse.  However, due to losing quickly, Ken Dedes finally managed to get hold of his shoulder by Tunggul Ametung.  Ken Dedes had time to resist and rebel.  But I, Tumapel, don't really care and hold on to Dedes' hand harder. To Ken Dedes, Tunggul Ametung said, a beautiful woman like Ken Dedes doesn't deserve to live in a remote village.  She is more worthy of being in the palace or sitting on the throne as empress.  Next, Tunggul Ametung pulled Ken Dedes' body and glued it to his body.  Stump Ametung also hugged Ken Dedes' beautiful body and put it on his hairy chest.

 Ken Dedes's resistance seemed in vain, the tight grip of Tunggul Ametung's hand made him only struggle.  The more struggling to be released, the grip of Tunggul Ametung's hand grew stronger. As a result, Ken Dedes could only swear and curse at Tunggul Ametung.  He also had to surrender to being defeated by the power of Tunggul Ametung.  This beautiful woman couldn't do much and had to be willing to be kidnapped by Tunggul Ametung to take her to his palace. 

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Sultan Haji, Crown Prince of Banten Instigated by VOC

The Sultanate of Banten experienced divisions from within, when the crown prince of Sultan Abu Nasr Abdul Kahar, known as Sultan Haji, was appointed as his father's assistant, to take care of domestic affairs.  While foreign affairs were held by Sultan Ageng Tirtayasa, and assisted by another son, namely Prince Arya Purbaya.

 Then the separation of government affairs was smelled by the Dutch representative in Banten, W. Caef who then approached and instigated Sultan Haji.  Inspired by the VOC, Sultan Haji accused this division of tasks as an attempt to remove himself from the throne of the empire.  So that the throne of the empire did not fall into the hands of Prince Arya Purbaya, Sultan Haji then conspired with the VOC to seize the throne of Banten power.  This is revealed in the book "Encyclopedia of Islamic Kingdoms in Indonesia," by Binuko Amarseto. This conspiracy was also carried out by Sultan Haji after Sultan Ageng Tirtayasa mostly lived in the Tirtayasa palace.  The VOC, who really wanted to control Banten, was willing to help Sultan Haji to get the throne of the empire.  To that end, the VOC proposed four conditions that had to be met by Sultan Haji.  First, Banten had to hand over Cirebon to the VOC.

 Then secondly, the VOC would be allowed to monopolize the pepper trade in Banten and the Sultan of Banten would have to expel Persian, Indian and Chinese traders from Banten.  Third, if he broke his promise, the Sultanate of Banten had to pay 600,000 ringgit to the VOC.  Fourth, the Banten troops who controlled the coastal and inland areas of Priangan had to be withdrawn immediately.  This requirement was accepted by Sultan Haji. With the help of VOC troops, in 1681 Sultan Haji staged a coup against his father and succeeded in taking control of the Surosowan palace.  Surosowan Palace not only served as the seat of Sultan Haji, but also as a symbol of the VOC's power over Banten. Seeing the political situation, on February 27, 1682 the troops of Sultan Ageng Tirtayasa Surosowan Palace to surround Sultan Haji and the VOC who had occupied Surosowan Palace.  The attack was able to regain control of Surosowan Palace and Sultan Haji was immediately taken to the VOC lodge and received protection from Jacob de Roy.

 Knowing that Sultan Haji was under VOC protection, Sultan Ageng Tirtayasa's troops moved towards the VOC lodge to destroy it.  Under the leadership of Captain Sloot and W. Caef, Sultan Haji's troops together with VOC troops defended the lodge from the siege of Sultan Ageng Tirtayasa's troops. Due to strong resistance from the troops of Sultan Ageng Tirtayasa, military aid sent from Batavia could not land in Banten.  However, after it was confirmed that the VOC would be granted a trade monopoly permit in Banten by Sultan Haji, on 7 April 1682 the aid from Batavia entered Banten in

 under the command of Tack and De Saint Martin.  With great strength, the VOC troops attacked the Surosowan Palace and the Tirtayasa Palace and succeeded in liberating the VOC lodge from the siege of Sultan Ageng Tirtayasa. Despite this, Sultan Ageng Tirtayasa continued to put up a great fight with the help of the Makassarese, Balinese and Malays.  The headquarters of his troops was in Margasama which was reinforced by about 600 to 800 soldiers under the command of Prince Suriadiwangsa.  Meanwhile, Prince Yogya defended the Kenari area with a strength of about 400 people, Kyai Arya Jungpati with an army of about 120 people defended the Kartasana area. About 400 people defended the Serang area, 400 to 500 people defended the Jambangan area, as many as 500 people tried to defend Tirtayasa, and about 100 people strengthened the Bojonglopang area.

 The heavy attack carried out by the VOC troops succeeded in pressing the Banten ranks so that Margasana, Kacirebonan, and Tangerang could also be controlled by the VOC.  Sultan Ageng then withdrew to Tirtayasa which was the center of his defense.  Tanara and Pontang also strengthened their defenses.  In Kademangan there was an army of about 1,200 people under the leadership of Arya Wangsadiraja.  They survived long enough, but on December 2, 1682 Kademangan finally fell after a fierce battle between the two armies. In this series of battles on both sides many died.  Some of the Banten troops fled to Ciapus, Pagutan, and Jasinga.  With the fall of the Kademangan defense, only Tirtayasa became the target of the VOC.  The general attack started from the coastal area towards Tanara and Tangkurak.  On December 28, 1682 the troops of Jonker, Tack, and Miichielsz attacked Pontang, Tanara, and Tirtayasa and burned them.

 Explosions and arson destroyed the Tirtayasa palace.  However, Sultan Ageng Tirtayasa managed to escape to the interior.  Prince Arya Purbaya also managed to escape safely by burning his fort and palace first. 

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The Story of Sultan Ageng Tirtayasa Imprisoned in Batavia until He Dies

The VOC continued to search for Sultan Ageng Tirtayasa, and persuaded him to stop the resistance and descend to Banten.  In order to capture Sultan Ageng Tirtayasa, the VOC ordered the crown prince of Sultan Abu Nasr Abdul Kahar, known as Sultan Haji to pick up his father.

 Sultan Haji then sent 52 members of his family to Ketos, and on the night before March 14, 1683 Sultan Ageng Tirtayasa's convoy entered Surosowan Palace.  Arriving at Surosowan Palace, Sultan Haji and the VOC immediately arrested Sultan Ageng Tirtayasa and imprisoned him in Batavia until he died in 1692. This is revealed in the book "Encyclopedia of Islamic Kingdoms in Indonesia," by Binuko Amarseto. The arrest ended Banten's war against the VOC so that the VOC's power rose in the Banten region.  Even so, the people of Banten still put up a fight even though everything was not so meaningful.

 Not long after that, with the blessing of the VOC, Sultan Haji was crowned the Sultan of Banten (1682-1687).  This coronation was accompanied by several conditions so that the Sultanate of Banten no longer had sovereignty.  These requirements were then set forth in a treaty signed on April 17, 1684. This agreement was signed by both parties, from the Banten side represented by Sultan Abdul Kahar, Prince Dipaningrat, Kiyai Suko Tajuddin, Prince Natanagara, and Prince Natawijaya, while from the Dutch side represented by the Commander and President of the Commission Francois Tack, Captain Herman Dirkse Wonderpoel, Evenhart  van der Schuere, and the Malay captain Wan Abdul Bagus. The agreement clearly negates the sovereignty of Banten because with the agreement everything related to domestic and foreign affairs must be approved by the VOC.  With the signing of the agreement, step by step the VOC began to take control of the Sultanate of Banten and as a symbol of its power, in 1684-1685 the VOC established a fortress in the former fort of the Sultanate which was destroyed.

 In addition, the Speelwijk fort was also established as a form of respect for Speelman who was the Governor General of the VOC from 1682 to 1685. Likewise, Banten as a center of international commerce was closed because there was no freedom to carry out trade politics, except with the permission of the VOC. The suffering of the people became more severe not only because of the purge of the followers of Sultan Ageng Tirtayasa and high taxes because the sultan had to pay the costs of war, but also because of the VOC trade monopoly.  The people were forced to sell their agricultural products, especially pepper and cloves to the VOC at very low prices.  English, French and Danish traders were expelled from Banten and moved to Bangkahulu, because they helped Sultan Ageng Tirtayasa a lot.

 Under these conditions, it is natural that during the reign of Sultan Haji there were many riots, rebellions, and chaos in all fields caused by the people.  In addition to facing opposition from his own people, Sultan Haji also faced the fact that the VOC was the master who had to obey all his wishes.

 Due to these pressures, Sultan Haji finally fell ill and died in 1687. His body was buried north of the Great Mosque of Banten, parallel to his father's grave.  After the death of Sultan Haji there was a power struggle between his children. 

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The Story of King Siliwangi Often Seeing Lights Burning in the Sky of Banten

To that end, he assigned Fatahillah, the warlord of Demak, to invade Banten (part of the Pajajaran region) with two thousand of his troops.  On their way to Banten, they stopped to meet their father-in-law, Syarif Hidayatullah, in Cirebon.  Demak troops and Cirebon troops joined forces to Banten under the leadership of Syarif Hidayatullah, Fatahillah, Dipati Keling, and Dipati Cangkuang.

 Meanwhile, in Banten itself there was a rebellion under the leadership of Maulana Hasanuddin against the Pajajaran rulers.  The combination of Demak and Cirebon troops together with Maulana Hasanuddin's marine army did not experience much difficulty in controlling Banten.  Thus, in 1526 Maulana Hasanuddin and Syarif Hidayatullah succeeded in capturing Banten from Pajajaran. The administrative center which was originally located in Banten Girang was moved to Surosowan, near the coast.  From an economic and political point of view, the relocation of the center of government was intended to facilitate the connection between the west coast of Sumatra through the Sunda Strait and the Malacca Strait.

 This situation is also related to the political situation and conditions in Southeast Asia.  At that time, Malacca had fallen under Portuguese rule, so traders who were reluctant to have contact with the Portuguese shifted their trade routes to the Sunda Strait.  Since then, more and more merchant ships visited Banten.

 The city of Surosowan (Banten Lor) was established as the capital of the Sultanate of Banten on the instructions of Syarif Hidayatullah to his son, Maulana Hasanuddin, who would later become the first sultan of Banten.  On the instructions of the Sultan of Demak, in 1526 Maulana Hasanuddin was appointed regent of the Duchy of Banten.

 In 1552 the Duchy of Banten was changed to the state of Demak while retaining Maulana Hasanuddin as its sultan.  When the Demak Sultanate collapsed and was replaced by Pajang (1568), Maulana Hasanuddin proclaimed Banten to be an independent state, free from the influence of Demak.  Sultan Maulana Hasanuddin ruled Banten for 18 years (1552-1570). 

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The collapse of the Demak Kingdom as a result of disputes over Raden Patah's descendants

GOVERNMENT Raden Patah took place at the end of the 15th century until the beginning of the 16th century. He died in 1518 when Raden Patah's struggle against the Portuguese was not finished, after Raden Patah's death the leadership was handed over to his son, Adipati Unus (Prince Sebrang Lor).

 The title of Prince Sabrang Lor was given not without reason, this title was obtained by Adipati Unus because he had crossed / made an expedition to the north to attack the Portuguese who were in the north (Malacca). The leadership of the Duke of Unus only lasted for three years.  Then the government of the Duke of Unus was handed over to his brother, Sultan Trenggono / Tranggana.  He ruled for approximately 34 years, namely between the years 1512-1546.  However, in his attempt to attack Pasuruan in 1546, Trenggono died.  After the death of Sultan Trenggono, a great dispute arose in Demak over who had the right to replace him. The candidates for successor to the warring king included Trenggono's son, Sunan Prawoto and Arya Penangsang, son of Prince Sekar Ing Seda Lepen, half-brother of sultan Trenggono who was killed by Sunan Prawoto when helping his father usurp the throne of Demak.  This was revealed in the book "Encyclopedia of the Islamic Kingdom in Indonesia, Binuko Amarseto"

 Arya penangsang received support from his teacher Sunan Kudus to usurp the throne of Demak, sending his subordinate named Rangkud to avenge his father's death. In 1549, according to the Chronicle of Tanah Jawi, it is told that one night Rangkud managed to infiltrate Sunan Prawoto's bedroom.  In front of Rangkud Sunan admitted his mistake in killing Prince Seda Lepen.  He was willing to be put to death as long as his family was forgiven. Hearing this explanation, Rangkud then stabbed the resigned Sunan Prawoto in the chest without fighting until he penetrated.

 Without realizing it, Sunan's wife was hiding behind his back.  As a result, he was killed by a stab from Rangkud.  Seeing his wife died, Sunan Prawoto was angry and with the rest of his strength he killed Rangkud. Arya Penangsang did not stop by killing Sunan Prawoto alone, he also killed the duke of Jepara who was very influential in the kingdom, namely Sultan Hadlirin, the wife of the duke of Jepara, namely Ratu Kalinyamat.  Then the husband's widow of Prince Kalinyamat held a contest "Anyone who can kill Arya Penangsang, will become my husband and get my property".  Prince Hadi was killed because he was suspected of being a barrier for Arya Penangsang to become the sultan of Demak.  After successfully killing Sultan Prawoto and his followers, Arya Penangsang ascended to the throne of the kingdom of Demak. 

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The Story of Singosari Temple, Built by Majapahit to Respect King Kertanegara

Singosari TEMPLE was built to honor King Kertanegara who died in 1292 (the ancestor of the Majapahit kings).  The Gajah Mada inscription (1351 AD) states that there was a caitya construction carried out by Mahapatih Gajah Mada for the Batara Sang Mokta ring of Shiva Buddha Laya.

 Kertanegara was the last King of Singasari.  His government was overthrown by the King of Kediri, Jayakatwang.  However, Jayakatwang was defeated by Kertanegara's son-in-law named Raden Wijaya.  Raden Wijaya who is a descendant of Mahisa Wongateleng and King Udayana in Bali later founded the Majapahit Kingdom with the center of government in Tarik (Trowulan). This temple was first reported by Nicolaus Engelhardt, a Dutch national, the Governor of the Northeast Coast of Java since 1801. This was reported from the Ministry of Education and Culture website.

 He reported the ruins of temple buildings in the barren plains of Malang in 1803, which was then known as Singosari Temple.  Since then Singosari Temple has received the attention of other Europeans.

 In 1804, the statues were removed from the temple ruins, the statues were brought to the Netherlands in 1819.

 The initial discussion about this temple was written by JLA Brandes together with HL Leydie Melville and J Kneebel with their book entitled Beschrijving van Tjandi Singasari, en De Wolkentooneelen van Panataran which was published in 1909.

 In this book, Brandes argues that the temple was built by the decision of the Supreme Advisory Council (Battara Sapta Prabu) consisting of seven high-ranking Majapahit officials whose orders were conveyed by Tribhuwanatunggadewi Maharajasa Jayawisynuwarddhani to Mahaminister Rakrian Empu Mada to build a temple for Mahabrahmana, the head of the Shiva-Buddhist religion,  former Mahapatih who died with Prabu Kertanegara.  The implementation of the construction of the temple was handed over to Patih Jinordhana. Singosari Temple has a pyramid-shaped roof consisting of several levels and each level is decorated with towers.  The sides of the bottom measuring 5 m.  The top of the roof has collapsed so that the only part that exists today is the first level and part of the second level as high as 2.50 m.  The height of the remaining temple buildings today is 14.10 m.

 The body is square in shape with sides measuring 5.20 m and 4.85 m high.  The body of the temple is empty, there is no main room that should be there, as well as the niches on all four sides are empty.  Seeing the size, from the beginning the niches were not places for statues.

 The body of the temple is empty because it is a symbol of Parama sunya, which is the highest concept in Buddhism that is intangible.  In Nagarakrtagama it is said that Siva is in the inner space, and aksobhya is above, but because it is very subtle (aksobhyawimbhatisuksma) it is not seen due to the power of his siddhi which is essentially empty. Singosari temple is made of andesite stone, consisting of batur, legs, body and roof.  Batur is in the shape of a square with a side length of 13.85 m and a height of 1.90 m and has no relief.  The stairs up to the hallway at the foot of the temple are not flanked by the cheeks of the stairs with makara decorations like those found in other temples.

 On the top of the Batur is the foot of the temple with a square plan with a side length of 8.8 m and a height of 4.86 m.  The foot of the temple has the privilege of having booths and performers on all four sides.  The viewer on the west side is the door to the temple chamber.  This entrance looks simple without a frame decorated with sculptures.  Above the doorway there is a carving of a kala head which is also very simple in carving.  The existence of some very simple sculptures and reliefs raises the suspicion that the construction of Singosari Temple has not been fully completed. At first glance, the Singosari Temple building looks as if it were two-tiered, because the lower part of the roof of the temple is square, resembling a small room with a niche on each side.  The main room (garbhagrha) is at the foot of the temple, which is unusual in temples in Indonesia, because usually the temple room is in the body of the temple.  The foot of the temple has three displays on three sides, which were formerly filled with statues such as the statues of Durga Mahisasuramardini (north), Ganesha (east), and Trnawindhu (south).  Except for the Trnawindhu statue, the other two statues are no longer in place.

 The main room is empty, there is only a yoni which is located on a rectangular plinth, the top of the yoni is slightly damaged.  On the floor of the foot of the temple there is a small channel leading to the north side terrace, so that the temple is as if it is a picture of a phallus.  The door of the temple is on the west side flanked by a pair of niches for Mahakala and Nandiswara statues.  At the top of the doorway and above the three niches decorated with simple kala heads.

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When Gadjah Mada 'attacked' the Samudera Pasai Kingdom

MAHAPATIH Majapahit Kingdom, Gadjah Mada seems a little disturbed to hear the news about the greatness of the Kingdom of Samudera Pasai.  Majapahit was worried about the rapid progress of the Samudera Pasai Kingdom, which had a strategic trade route in the Malacca strait.

 Then Gadjah Mada began to prepare plans to attack the Islamic kingdom on the island of Sumatra.  Rumors about an attack by the Majapahit army were widely heard among the people in Aceh. The war fleet of the Majapahit Kingdom under the command of Mahapatih Gadjah Mada began its action in 1350 with several stages.  Majapahit's first attack was directed at the Perlak border but failed because the location was heavily guarded by the soldiers of the Sultanate of Samudera Pasai.  As quoted from the book "Encyclopedia of the Islamic Empire in Indonesia, Binuko Amarseto".

 Gadjah Mada then retreated to the sea and looked for a clearing on the unguarded east coast.  On the Gajah River, Gadjah Mada landed his troops and built a fort on a hill, which until now is known as Bukit Meutan or Bukit Gadjah Mada. Gadjah Mada then carried out a two-way attack strategy, namely from the sea and the land route.  Attacks by sea were carried out on coastal areas in Lhokseumawe and Jambu Air, while road raids were carried out via Paya Gajah which is located between Perlak and Pedawa areas. The attack from the ground turned out to be not as planned and failed because it was blocked by the soldiers of the Sultanate of Samudera Pasai.  Meanwhile, attacks carried out by sea could actually reach the palace.

 The Majapahit kingdom's attack on Samudera Pasai was motivated by political factors as well as economic interests.  The progress of trade with the bustling airports in the kingdom's territory and the prosperity of the people of the Ocean Pasai Kingdom made Mahapatih Gadjah Mada want to seize it. Although the expansion of the Majapahit kingdom in order to control the Samudera Pasai region has been carried out repeatedly but the Samudera Pasai Sultanate is still able to survive, until finally slowly the resistance given by the Samudera Pasai kingdom began to recede as the influence of Majapahit in the Strait of Malacca grew stronger. 

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The emergence of Bandar Malacca, the beginning of the destruction of the Samudera Pasai Kingdom

  Not long after Malacca was built, the city was soon inundated with immigrants from Java.  AsThe emergence of a new political and trade center in Malacca in the 15th century, one of the factors that caused the Kingdom of Samudera Pasai to decline.  The destruction and loss of Pasai's role in the international trade network increased with the birth of a new power center on the western tip of the island of Sumatra, namely the Kingdom of Aceh Darussalam in the 16th century.

 The Kingdom of Pasai was conquered and incorporated into the territory of the Kingdom of Aceh Darussalam by Sultan Ali Mughayat  Syah, and the Bell Cakra Donya, a gift from the King of China for the Islamic Kingdom of Samudera Pasai, was transferred to Aceh Darussalam (now Banda Aceh). a result of the rapid progress achieved by Malacca, the position and role of the Samudera Pasai Kingdom was increasingly cornered, almost all of its commercial activities became slack and finally completely broken in the hands of Malacca since 1450.

 Not only that, the Sultanate of Samudera Pasai was getting weaker when in Aceh stood another kingdom that began to pioneer into a great and advanced civilization.  The new government is the Kingdom of Aceh Darussalam which was founded by Sultan Ali Mughayat Syah.Not long after Malacca was built, the city was soon inundated with immigrants from Java. As a result of the rapid progress achieved by Malacca, the position and role of the Samudera Pasai Kingdom was increasingly cornered, almost all of its commercial activities became slack and finally completely broken in the hands of Malacca since 1450.

 Not only that, the Sultanate of Samudera Pasai was getting weaker when in Aceh stood another kingdom that began to pioneer into a great and advanced civilization. The new government is the Kingdom of Aceh Darussalam which was founded by Sultan Ali Mughayat Syah. The Sultanate of Aceh Darussalam itself was built on the ruins of the kingdoms that once existed in Aceh in pre-Islamic times, such as the Indra Purba Kingdom, Indra Purwa Kingdom, Indra Patra Kingdom, and Indrapura Kingdom.

 In 1524, the Kingdom of Aceh Darussalam under the leadership of Sultan Ali Mughayat Syah attacked the Sultanate of Samudera Pasai.  As a result, the prestige of the greatness of the Samudera Pasai Kingdom dimmed before finally completely collapsing, and was under the control of the power of the Sultanate of Aceh Darussalam. Namun, kemudian peranan Kerajaan Samudera Pasai yang sebelumnya sangat penting dalam arus perdagangan di kawasan Asia Tenggara dan dunia mengalami kemerosotan dengan munculnya bandar perdagangan Malaka di Semenanjung Melayu. Bandar Malaka segera menjadi primadona dalam bidang perdagangan dan mulai menggeser kedudukan Pasai. Seperti dilansir dari buku "Ensiklopedia Kerajaan Islam Di Indonesia, Binuko Amarseto 

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Pajajaran kingdom

The Kingdom of Pajajaran or the Kingdom of Sunda is a Hindu kingdom located in Parahyangan Sunda, Pakuan comes from the word Pakuwuan which means a city.  In his time, the people of Southeast Asia used to call a kingdom by the name of the capital and from some records found, the Kingdom of Pajajaran was built in 923 by Sri Jayabhupati as in an inscription Sanghyang Tapak [1030 AD] located in Kampung Pangcalikan and  also Bantarmuncang, on the banks of the Citatih River, Cibadak, Sukabumi.  Read also “Hindu Religious Heritage Temples” and “History of Mount Lawu.  From a geographical point of view, the Kingdom of Pajajaran is in Parahyangan Sunda and Pakuan being the capital of Sunda has been recorded by Tom Peres in 1513 AD in The Suma Oriantal.  Here it is written that the capital of the Sunda Kingdom is called Dayo or Dayeuh which takes two days to travel from Kalapa which is now Jakarta.  Before the founding of the Pajajaran Kingdom, there were several kingdoms that had already been established, namely the Tarumanegara Kingdom, the Sunda Kingdom, the Galuh Kingdom and also the Kawali Kingdom.  The Kingdom of Pajajaran cannot be separated from these Kingdoms because Pajajaran is a continuation of these Kingdoms.

 It is written in history that at the end of the 1400s, Majapahit's condition was getting weaker and rebellions and power struggles between brothers occurred repeatedly.  When Prabu Kertabumi [Brawijaya V] fell, refugees from relatives of the Majapahit Kingdom fled to the capital of the Galuh Kingdom which was in Kawali, Kuningan, West Java.  Raden Baribin who is the brother of King Kertabumi was also received with open arms by King Dewa Niskala and married Ratna Ayu Kirana who is one of the daughters of King Dewa Niskala.

 The king also married one of the refugee families of Raden Barinbin's entourage.  King Susuktunggal who came from the Sunda Kingdom was angry with the marriage of Dewa Niskala.  Dewa Niskala is considered to have violated the rules and these rules have existed since the Bubat Incident which states that the Sunda-Galuh people are not allowed and are prohibited from marrying people who are descended from Majapahit.  War almost broke out from the two kings who were the besan. These two kings became besan because Jayadewata who was the son of King Dewa Niskala was the son-in-law of King Susuktunggal.  The war did not occur because the advisory council managed to reconcile the two kings with the final decision if the two kings had to step down from their thrones and they both handed over their thrones to the crown prince who had been chosen.  Dewa Niskala chose Jayadewata, his son, to continue in power, while Prabu Susuktunggal also chose the same person so that in the end Jayadevata united the two kingdoms.  Jayadevata was then given the title Sri Baduga Maharaja and began to rule the Pajajaran Kingdom in 1482. Read other related articles such as the History of the Majapahit Kingdom, The Origin of the Archipelago, and the Complete History of the Kutai Kartanegara Kingdom.

 Pajajaran Kingdom's Economic Life

 People in the era of the Pajajaran Kingdom lived by farming, especially cultivating fields that produced rice, fruits, vegetables and pepper and also developed in the fields of shipping and trade.  The Kingdom of Pajajaran also has 6 important ports, namely Sunda Kelapa [Jakarta], Pontang, Tamgara, Banten Port, Cigede and also Cimanuk [Pamanukan].

 Pajajaran Kingdom's Social Life  The social life of the people in the Kingdom of Pajajaran consisted of artists such as dancers, gamelan players and clowns as well as farmers and trade groups.  Meanwhile, the people who are not good are looters, pickpockets, robbers and thieves.

 Pajajaran Kingdom Cultural Life

 What influences the life of the cultural sector of the Pajajaran Kingdom is Hinduism and several relics such as inscriptions, types of batik, the Parahyangan Story Book and also the Sangyang Siskanda Book.  Read other related articles Hindu Religious Heritage Temples, History of Ratu Boko Site, Surabaya City History, Women’s National Heroes.

 The Kings of the Pajajaran Kingdom

 Sri Baduga Maharaja [1482-1521], reigned in Pakuan

 Surawisesa [1521-1535], reigned in Pakuan

 Queen of the Gods [1535-1543[, reigned in Pakuan

 Ratu Sakti [1543-1551], reigned in Pakuan

 Ratu Nilakendra [1551-1567], left Pakuan because of Maulana Hasanuddin's attack

 Raga Mula / Prabu Surya Kencana [1567-1579], reigned in Pandegelang

 The Peak of the Kingdom of Pajajaran

 During the reign of Sri Baduga Maharaja, the Kingdom of Pajajaran reached its heyday and this is the reason that the people of West Java often say that Sri Baduga or Siliwangi is a king who never ends and always lives eternally in the hearts and minds of the people of West Java.  The Maharaja built a masterpiece, namely a large talaga named Maharena Wijaya and made a road to get to the capital city of Pakuan and Wanagiri.  He also strengthened the defense of the capital and provided Perdikan Village for all priests and their followers so that they could encourage religious activities and be used as guides for the lives of the people.

 The Maharaja also then built Kabinihajian or kaputren, knighthoods or warrior dormitories, increased the strength of the army, arranged for the collection of tributes from the kings under him and also drafted royal laws.  The construction can also be seen in the Kabantenan inscriptions and also the Batutulis which tells the story of the Pantun interpreter and also the writer of the Chronicle which can still be seen today, while some have been lost.  The two inscriptions as well as the Pantun story and the chronicle story are known that Sri Baduga has given orders to create a fief, make Talaga Maharena Wijaya, strengthen the capital, make performances, make cabinihajian, make chivalry, make pamington, strengthen the army and also arrange tribute for  the kings under him.  Read other related articles “History of the Islamic Empire in Indonesia, History of Minangkabau, History of Islam in Indonesia, History of East Timor.

 The Destruction of the Pajajaran Kingdom

 The Kingdom of Pajajaran was finally destroyed in 1579 due to the attack of another Sunda Kingdom, namely the Sultanate of Banten.  The Kingdom of Pajajaran ended with the bringing of Palangka Sriman Sriwacana from Pakuan Pajajaran to the Surosowan Palace in Banten by Maulana Yusuf's troops.  The stone of 200 x 160 x 20 cm was brought to Banten because political tradition made Pakuan Pajajaran unable to crown the new King and became a sign that Maulana Yusuf was the legitimate successor of the Sunda Kingdom because his great-grandmother was Princess Sri Baduga Maharaja.  Palangka Sriman Sriwacana can be seen in front of the former Surosowan Palace in the Banten area and the people of Banten call it Watu Gilang which means shiny and has the same meaning as Sriman.

 After the alliance between the Demak and Cirebon Sultanates, Islamic teachings began to enter Parahyangan and caused unrest for Jaya Dewata and then he restricted Muslim traders who entered the Sunda kingdom port so that the influence of Islam on the natives could be minimized.  However, in fact the influence of Islam was much stronger and Pajajaran finally decided to form a coalition with the Portuguese in order to balance the Sultanate of Demak and Cirebon.  Pajajaran then provided an opportunity for free trade in the port of the Kingdom of Pajajaran in exchange for military assistance if the Sultanates of Demak and Cirebon attacked Pajajaran.  The power of Pajajaran finally fell to the Sultanate of Banten in 1524 and the Demak troops who joined Cirebon landed in Banten and the teachings of Islam brought by the immigrants also attracted the attention of the people to the interior of Wahenten Girang.

 Sunan Gunung Jati gave instructions for his son, Maulana Hasanuddin, to build a government center in the Wahanen Girang area and build a city on the coast so that the Banten Kingdom was formed.  In 1570, Maulana Yusuf ascended the throne and became king of Banten replacing his father, Maulana Hasanuddin.  He continued his expansion towards the interior of Sunda and finally succeeded in defeating Pakuan Pajajaran.  In 1527, the port of Sunda Kelapa also fell to the Islamic troops which made Pajajaran and Portuguese become disconnected so that the Pajajaran Kingdom was getting weaker.

 Meanwhile, Prabu Ratu Dewata who ruled from 1535 to 1543 also did not run the government properly and prioritized being a priest which caused the people to be neglected.  Meanwhile, his successor, Ratu Sakti, was very happy to play with women and Raja Mulya was very happy to spend his wealth while drunk which made the Pajajaran Kingdom untenable.  Maulanan Yusuf became the legitimate successor of Sundanese power because it was also strengthened by his lineage, namely the great-grandson of Sri Baduga Maharaja, the first King of the Pajajaran Kingdom.  After being defeated by Banten, several courtiers moved and settled in Lebak and lived in the interior while continuing to use the strict mandala way of life and this community group still exists today, known as the Baduy Tribe.  Read other related articles History of Kalasan Temple, History of Cetho Temple, Buddhist Heritage Temple, and Medan Area Battle.

 Historical Relics of the Pajajaran Kingdom

 In addition to the Chronicle Manuscript, the Kingdom of Pajajaran also has several other relics that we can still see today.

 Cikapundung inscription

 The Cikapundung Inscription was discovered by residents around the Cikapundung River, Bandung on October 8, 2010. The stone inscription contains ancient Sundanese writings which, according to estimates, date back to the 14th century.  Not only there are ancient Sundanese letters, the inscription also has several pictures such as palms, faces, soles of the feet and also 2 lines of ancient Sundanese letters with the words "unggal Jagat jalmah hendap" meaning that all humans in this world can experience anything.  A principal researcher from the Bandung Archaeological Center, Lufti Yondri, said that the inscription was the Cikapundung Inscription.

 Huludayeuh inscription

 The Huludayeuh inscription is in the middle of the rice fields in Huludayeuh Village, Cikalahang Village, Sumber District after the division of Wilayang into Dukuntang District, Cirebon.  This inscription has long been known by the local community, but archaeologists and historians only found out about the inscription in September 1991. The contents of the inscription consist of eleven lines of scripted writing and ancient Sundanese.  However, the stone inscription was found in a state that was not intact and made some characters also lost.  The surface of the stone inscription is also slightly damaged and some of the writing is worn so that some of the contents of the inscription cannot be read.  Broadly speaking, this inscription tells of Sri Maharaja Ratu Haji in Pakwan Sya Sang Ratu Dewata who is associated with several efforts to make his country prosperous.

 Flat Sand Inscription

 This inscription was found in a coffee plantation located in Pasir Datar, Cisande, Sukabumi in 1872 and is now stored at the Jakarta National Museum.  This inscription is made of natural stone material which has not been transcribed until now because the contents themselves cannot be interpreted.  Read other related articles, History of Mendut Temple, History of Semarang City, History of Wali Songo, Complete History of Kutai Kertanegara Kingdom.

 Portuguese Sundanese Treaty Inscription

 The Portuguese Sunda Treaty inscription is an inscription in the form of a stone monument which was found in 1918 in Jakarta.  This inscription is a sign of the agreement between the Kingdom of Sunda and the Kingdom of Portugal made by a trade envoy of the Portuguese Kingdom from Malacca and led by Enrique Leme who brought some goods to be given to King Samian [Sanghyang], namely Sang Hyang Surawisesa, a prince who became the leader of the envoy of the King of Sunda.

 This inscription was built above ground level which is also designated as a fort and warehouse for the Portuguese.  This inscription was found by excavating while building a warehouse at the corner of Prinsenstraat which is now the clove road and also Groenestraat which is now the Kali Besar Timur I road and is included in the West Jakarta area.  As for the replica, it has been exhibited at the Jakarta History Museum.

 Ulubelu Inscription

 This inscription is a relic of the Sunda Kingdom or Pajajaran from the 15th century AD which was found in Ulubelu, Rebangpunggung Village, Kotaagung, Lampung in 1936. Although it was found in Lampung, South Sumatra, historians suspect that the script used in this inscription  is an ancient Sundanese script which is a relic of the Pajajaran Kingdom.  This assumption is also reinforced by the territory of the Sunda Kingdom which also includes the Lampung region.  After the Pajajaran kingdom collapsed by the Banten Sultanate, the power of South Sumatra was continued by the Banten Sultanate.  The content of this inscription is a mantra about asking for help addressed to the main Gods namely Batara Guru [Shiva], Vishnu and also Brahma and the God of land, water and trees so that salvation from all enemies can be obtained.

 Karangkamulyan site

 This site is located in Karangkamulyan Village, Ciamis, West Java, which is a relic of the Hindu-Buddhist Galuh Kingdom.  This Karangkamulyan site tells about Ciung Wanara related to the Galuh Kingdom.  This story is thick with the story of a great hero who has supernatural powers and strength that is not possessed by ordinary people and is only owned by Ciung Wanara.  In an area of ​​about 25 hectares, there are various objects containing the history of the Galuh Kingdom, most of which are in the form of stone.

 The stones are scattered in various shapes and some of the stones in the building structure are made of piles of stones with almost the same shape and the building has a door that makes it look like a room.  These stones have different names and stories.  These names were given by the local community which were obtained by connecting the stories of the Galuh Kingdom such as pangcalikan or seats, places of birth, symbols of worship, cikahuripan and also places of fighting.

 Inscription of Kebon Kopi II

 The inscription, which has another name, the Pasir Muara Inscription, is a relic of the Sunda Galuh Kingdom which was found not far from the Kebon Kopi I Inscription which is a relic of the Tarumanegara Kingdom.  However, this inscription was lost because it was stolen in the 1940s.  An expert named F.D.K Bosch once studied the inscription and wrote that in the inscription there is an ancient Malay inscription which tells of a Sundanese king occupying his throne again and interpreting the number of years of events dating to 932 AD.  This inscription was found in Pasir Muara Village, Ciaruteun Ilir Village, Cibungbulang, Bogor, Bogor Regency, West Java in the 19th century when deforestation was being carried out to make coffee plantations and this inscription is about 1 km from the Kebonkopi I inscription stone, namely the Inscription  Elephant Footprint.  Read other related articles The Dutch Colonial Period in Indonesia, The History of the Collapse of the Ummayads,  The History of the Gedong Songo Temple,  The History of the Majapahit Kingdom.

 Slate Inscription

 The Batutulis Inscription was studied in 1806, namely by making handprints at Leiden University in the Netherlands.  The first reading was carried out by Friederich in 1853 and until 1921 there were already 4 experts who also examined the contents of the Batutulis Inscription, but Cornelis Marinus Pleyte was the only person who commented more on the location of Pakuan, while other researchers focused more on the location of Pakuan.  interpret the contents of the inscription.  Pleyte's research was published in 1911 and in his writings namely Het Jaartal op en Batoe-Toelis nabij Buitenzorg and if interpreted to be the date on Batutulis near Bogor.

 Pleyte explains [Waar alle legendary, zoowel als de meer geloofwaardige historic berichten, het huidige dorpje Batoe-Toelis, als plaats waar eenmal Padjadjaran's koningsburcht stond, aanwijzen, kham het er aleen nog op aan.  Naar eenige preciseering in deze te trachten”] which means In legends and historical news that are more believable, Kampung Batutulis is the site of the Royal Palace of Pajajaran and the problems it causes only by tracing the correct location.  Pleyte said puri is identical to the royal city and the kadatuan of Sri Bima Narayana Madura Suradipati with Pakuan is a city.  The Chronicle of Pajajaran describes that Pakuan is divided into Dalem Kitha [Jero Kuta] and also Jawi Kitha [Outer Kuta] which means inner city and outer city.

 Pleyte also found an earthen fort in Jero Kuta, which is now the Sukasari prayer, where Jalan Siliwangi meets Jalan Batutulis and the location of the Palace is thought to be in the vicinity of Batutulis.  A report given by Adolf Winkler in 1690 stated that in Batutulis, he found a very neatly arranged stone floor and with the explanation of the person who escorted him, that was the location of the Royal Palace measured from the floor to the old paseban found 7 banyan trees, but the exact location  is still a mystery to this day.

 After King Pajajaran moved to Pakuan, the government in Galuh Kawali was led by King Ningratwangi with a reign from 1428 to 1501 on behalf of his elder brother Sri Baduga Maharaja.  After that the Galuh government was led by Prabu Jayaningrat from 1501 to 1528 and she was the last Galuh Queen before the Kingdom collapsed and was conquered by the Cirebon Sultanate.  Thus a complete review of the complete history of the Pajajaran Kingdom that we can provide, hopefully it can add information about history, especially the kingdom in the country. 

 

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pajang kingdom

The name of the land of Pajang has been known since the time of the Majapahit Kingdom.  According to Nagarakretagama which was written in 1365, that at that time the younger sister of Hayam Wuruk (the king of Majapahit at that time) whose real name was Dyah Nertaja served as ruler of Pajang, with the title Bhatara i Pajang, or abbreviated Bhre Pajang.  Dyah Nertaja is the mother of Wikramawardhana (Bhre Mataram), the next king of Majapahit.

 Based on chronicle manuscripts, that the Pengging country is called the forerunner of Pajang.  It is said that Pengging is an ancient kingdom that was once led by Prabu Anglingdriya, the sworn enemy of Prabu Baka, the king of Prambanan.  This story is continued with the tale of the founding of Prambanan Temple.

 When Majapahit was led by Brawijaya (the last king according to the chronicle script), that the name Pengging reappeared.  It is said that Brawijaya's daughter, Ratna Ayu Pembayun, was kidnapped by Menak Daliputih, king of Blambangan, Menak Jingga's son.  A hero named Jaka Sengara appears who manages to snatch the princess and kill her captor.

 For his services, then Jaka Sengara was appointed by Brawijaya as the duke of Pengging and married to Ratna Ayu Pembayun.  Jaka Sengara then had the title Adipati Andayaningrat. Pajang is seen as the first kingdom to emerge in the interior of Java after the collapse of the Islamic empire in the coastal areas.

 According to the chronicle script, Andayaningrat died at the hands of Sunan Ngudung during the war between Majapahit and Demak.  He was later succeeded by his son, Raden Kebo Kenanga, with the title Ki Ageng Pengging.  Since then Pengging has become a vassal area of ​​the Demak Kingdom.

 Several years later Ki Ageng Pengging was sentenced to death for being accused of wanting to rebel against Demak.  His son, who holds the title Jaka Tingkir when he grows up, actually serves Demak.

 Jaka Tingkir's brilliant achievements in the army led him to be appointed as son-in-law of Trenggana, and became regent of Pajang with the title Adiwijaya.  The Pajang area at that time covered the Pengging area (now roughly includes Boyolali and Klaten), Tingkir (Salatiga area), Need, and its surroundings.

 After the death of Sultan Trenggana in 1546, it was the beginning of the problems that arose in Jipang Panolan (Bojonegoro) and Pajang.  The two regions in Central Java both demanded the right to the Demak throne.  Arya Panangsang, nephew of Sultan Trenggana, who ruled the Kadipaten Jipang tried to control one of the largest Islamic kingdoms in Java.  But the ruler of Pajang, Jaka Tingkir, hindered his efforts.  The conflict is widespread.

 According to Serat Kandha, Jaka Tingkir is the son-in-law of Sultan Trenggana for marrying Ratu Mas Cempaka.  Jaka Tingkir as Duke of Pajang has the title Adipati Adiwijaya (later Sultan Adiwijaya).  By heredity, it is clear that he does not have any rights over Demak.  But not long after the funeral of Sultan Trenggana, Jaka Tingkir announced his rule in Demak.  The sudden appointment of Jaka Tingkir was made based on the choice of the people of Demak NCO and the approval of all the Dukes of Demak's subordinates.  He then ordered that the Demak government be moved to Pajang.  All the heirlooms in Demak were also not spared from this transfer.

 As the rightful heir of Demak, Sunan Prawoto, should replace the position of Sultan Trenggana.  But it is said that he did not want to take the throne, and voluntarily became a Priayi Mukmin or Susuhunan in the Prawata area is a village in the Sukolilo sub-district, Pati, a pair of Garahan used by the king of Demak during the rainy season.  This made it easier for Jaka Tingkir to take power.  Subsequently, Sunan Prawoto ascended the throne.  However, Sunan Prawoto was later killed by his cousin, Arya Panangsang, the regent of Jipang in 1547. After that, Arya Panangsang also tried to kill Adiwijaya but failed.

 With the support of Queen Kalinyamat (the regent of Jepara and daughter of Trenggana), Adiwijaya and his followers succeeded in defeating Arya Penangsang.  Adiwijaya then took the throne of Demak and founded the Sultanate of Pajang. At the beginning of its establishment or in 1568, the Pajang area, which was related to the existence of Demak in the previous period, only covered part of Central Java.  This is due to the fact that many East Java countries have escaped since the death of Sultan Trenggana.

 In 1568 Adiwijaya and the dukes of East Java were reunited at Giri Kedaton by Sunan Prapen.  On that occasion, the dukes agreed to recognize Pajang's sovereignty over the lands of East Java.  As a sign of political ties, Panji Wiryakrama from Surabaya (leader of the dukes of East Java) was married to daughter Adiwijaya.

 Another powerful country, namely Madura, was also successfully subdued by Pajang.  Its leader, Raden Pratanu alias Panembahan Lemah Dhuwur, was also adopted as Adiwijaya's son-in-law. In the days of the Demak Kingdom, the ulema assembly of Wali Songo had an important role, and even helped establish the kingdom.  This assembly meets regularly for a certain period and participates in determining Demak's political policies.

 After Trenggana's death, Wali Songo's role faded.  Sunan Kudus was even accused of being involved in the murder of Sunan Prawoto, the new king to replace Trenggana.

 Although no longer actively convening, more or less the guardians personally still play a role in Pajang's political policy making.  For example, Sunan Prapen acted as Adiwijaya's inauguration as king.  He was also the mediator of Adiwijaya's meeting with the dukes of East Java in 1568. Meanwhile, Sunan Kalijaga had also helped Ki Ageng Pamanahan ask Adiwijaya for his rights to the land of Mataram as a prize for the competition to kill Arya Panangsang.

 Another guardian who still plays a role is Panembahan Kudus.  After Adiwijaya's death in 1582, he succeeded in removing Prince Benawa from the position of crown prince, and replaced him with Arya Pangiri.  After Adiwijaya's death, there was a rivalry between his son and daughter-in-law, namely Prince Benawa and Arya Pangiri as the next king.  Arya Pangiri supported by Panembahan Kudus succeeded to the throne in 1583.

 The Aryan Pangiri government is preoccupied with seeking revenge against Mataram.  The lives of the Pajang people were neglected due to the crisis.  This made Prince Benawa, who had been eliminated to Jipang, feel concerned.

 In 1586 Prince Benawa allied with Sutawijaya invaded Pajang.  Although in 1582 Sutawijaya fought Adiwijaya, Prince Benawa still considered him an older brother.

 The war between Pajang against Mataram and Jipang ended in the defeat of Arya Pangiri.  He was returned to his native country, namely Demak.  Prince Benawa then became the third king of Pajang.

 Prince Benawa's reign ended in 1587. There was no crown prince to replace him, so Pajang was made a vassal state of Mataram.  The regent there was Prince Crow Baning or Sutawijaya's younger brother. 

Jaka Tingkir atau Adiwijaya (1568-1583)

Arya Pangiri atau Awantipura (1583-1586)

Pangeran Benawa atau Prabuwijaya (1586-1587) 

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The Samudera Pasai Kingdom

The Samudera Pasai Kingdom is located in Aceh, and is the first Islamic kingdom in Indonesia.  This kingdom was founded by Meurah Silu in 1267 AD. Archaeological evidence of the existence of this kingdom is the discovery of the tombs of the Pasai kings in the village of Geudong, North Aceh.  This tomb is located near the ruins of the central building of the Samudera kingdom in Beuringin village, Samudera sub-district, about 17 km east of Lhokseumawe.  Among the tombs of these kings, there is the name of Sultan Malik al-Saleh, the first King of Pasai.  Malik al-Saleh was Meurah Silu's new name after he converted to Islam, and was the first Islamic sultan in Indonesia.  Reigned approximately 29 years (1297-1326 AD).  The Samudera Pasai Kingdom was a combination of the Pase and Peurlak kingdoms, with the first king Malik al-Saleh.

 A Muslim traveler from the Maghreb, Ibn Bathutah had visited Pasai in 1346 AD he also related that, when he was in China, he saw the existence of the Sultan of Pasai's ship in China.  Indeed, Chinese sources do mention that Pasai emissaries regularly came to China to hand over tributes.  Other information also states that the Sultan of Pasai sent an envoy to Quilon, West India in 1282 AD This proves that Pasai has quite extensive relations with foreign kingdoms.

 In its heyday, Samudera Pasai was an important commercial center in the region, visited by merchants from various countries, such as China, India, Siam, Arabia and Persia.  The main commodity is pepper.  As a large trading city, Samudera Pasai issued a gold currency called the dirham.  This money is used officially in the kingdom.  Apart from being a trading center, Samudera Pasai is also a center for the development of Islam.

 Along with the times, the Ocean experienced a decline, until it was conquered by Majapahit around 1360 AD. In 1524 AD it was conquered by the Aceh kingdom.

 FAMILY TREE

 1. Sultan Malikul Saleh (1267-1297 AD)

 2. Sultan Muhammad Malikul Zahir (1297-1326 AD)

 3. Sultan Mahmud Malik Az-Zahir (1326 ± 1345

 4. Sultan Malik Az-Zahir (?- 1346)

 5. Reigning Sultan Ahmad Malik Az-Zahir (ca. 1346-1383)

 6. Sultan Zain Al-Abidin Malik Az-Zahir who ruled (1383-1405)

 7. Sultanah Nahrasiyah, who ruled (1405-1412)

 8. The reigning Sultan Sallah Ad-Din (ca. 1402-?)

 9. The ninth Sultan was Abu Zaid Malik Az-Zahir (?-1455)

 10.Sultan Mahmud Malik Az-Zahir, ruled (ca. 1455-ca. 1477)

 11.Sultan Zain Al-'Abidin, ruled (ca.1477-ca.1500)

 12.Sultan Abdullah Malik Az-Zahir, who ruled (ca.1501-1513)

 13.Sultan Zain Al'Abidin, who ruled 1513-1524

 GOVERNMENT PERIOD

 The period of Samudera Pasai's reign lasted about 3 centuries, from the 13th century to the 16th century AD.

 TERRITORY OF POWER

 Pasai's territory covered the territory of Aceh at that time.

 GOVERNMENT STRUCTURE

 The highest leadership of the kingdom was in the hands of the sultan who usually ruled for generations.  In addition to having a sultan as the head of the kingdom, there are also several other positions, such as the Minister for the Great (Prime Minister or the Big Rich), a Treasurer, a Military Commander or Navy Commander who is better known as an Admiral, a Royal Secretary, a Chief Justice  A religion called Qadi, and several Shahbandars who headed and supervised foreign merchants in the port cities that were under the influence of the kingdom.  Usually these porters also served as liaisons between the sultan and foreign traders.

 In addition, according to the notes of M. Yunus Jamil, that the officials of the Islamic Kingdom of Samudera Pasai consisted of pious and wise people.  Their names and positions are as follows:

 1. Seri Kaya Saiyid Ghiyasyuddin, as Prime Minister.

 2. Saiyid Ali bin Ali Al Makaarani, as Shaykhul Islam.

 3. Bring Kayu Ali Hisamuddin Al Malabari, as Minister of Foreign Affairs

 POLITICAL LIFE

 The Samudra Pasai Kingdom which was founded by Marah Silu with the title Sultan Malik al-Saleh, as the first king who ruled in 1285 – 1297. During his reign, there came a traveler from Venice (Italy) in 1292 named Marcopolo, through Marcopolo's travel records it can be known  that the king of Samudra Pasai has the title Sultan.  After Sultan Malik al-Saleh died, his reign was replaced by his descendants, namely Sultan Muhammad who had the title Sultan Malik al-Tahir I (1297-1326).  The successor of Sultan Muhammad was Sultan Ahmad who also had the title Sultan Malik al-Tahir II (1326 – 1348).  At this time the government of Samudra Pasai was growing rapidly and continued to establish relations with Islamic kingdoms in India and Arabia.  Even through the records of the visit of Ibn Battuta, an envoy from the Sultan of Delhi in 1345, it can be seen that Samudra Pasai was an important port and his palace was arranged and arranged in an Indian way and his governor was titled Amir.  In the later period, the government of Samudra Pasai was not widely known because the government of Sultan Zaenal Abidin who also had the title of Sultan Malik al-Tahir III was less clear.  According to Malay history, the Samudra Pasai kingdom was attacked by the Siamese kingdom.  Thus, due to the absence of complete historical data, the collapse of the Pasai Ocean is not clearly known.  From the explanation above, do you understand?  If you understand, see the description of the next material.

 ECONOMIC LIFE

 With its strategic location, Samudra Pasai developed as a maritime kingdom, and a transit port.  Thus Samudra Pasai replaced Srivijaya's role in the Malacca Strait.

 The Samudra Pasai Kingdom has hegemony (influence) over important ports in Pidie, Perlak, and others.  Samudra Pasai developed rapidly during the reign of Sultan Malik al-Tahir II.  This is also in accordance with the statement of Ibn Batulah.

 The important trade commodities from the Ocean were pepper, camphor and gold.  And for the sake of trade, money is known as a medium of exchange, namely gold money called Deureuham (dirham).

 SOCIAL CULTURAL LIFE

 It has been mentioned earlier that Pasai was a great empire, center of trade and the development of Islam.  As a great kingdom, in this kingdom also developed a life that produced good written works.  A group of creative minorities managed to use Arabic letters brought by Islam to write their works in Malay.  This is what is then called the Jawi language, and the letters are called Arabic Jawi.  Among these papers is Hikayat Raja Pasai (HRP).  The initial part of this text is estimated to have been written around 1360 AD HRP marked the beginning of the development of classical Malay literature in the archipelago.  The Malay language was later also used by Shaykh Abdurrauf al-Singkili to write his books. 

 In line with that, also developed the science of Sufism.  Among the Sufism books translated into Malay is Durru al-Manzum, by Maulana Abu Ishak.  This book was later translated into Malay by Makhdum Patakan, at the request of the Sultan of Malacca.  The information above tells a bit of the role that has been played by Samudera Pasai in its position as the center of Islamic civilization in Southeast Asia at that time. 

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Getting to know Perlak, the Oldest Islamic Kingdom in the Archipelago

PERLAK which is located in East Aceh is called the first (oldest) Islamic kingdom in the archipelago, even in Southeast Asia.  The Kingdom of Perlak with a fairly long reign.  The kingdom, which was founded in 840, ended in 1292 because it merged with the Samudra Pasai Kingdom.

 The history of the Kingdom of Perlak cannot be separated from the story of Sayid Maulana Ali Al-Muktabar who came to Perlak along with Arabs from Bani Hasyim, or other descendants of the Prophet Muhammad who came to Aceh and other parts of the archipelago.  They came to Aceh in order to conduct trade as well as to spread the religion of Islam.  They then mingled and married the locals. It is known, the Kingdom of Perlak is a kingdom that is famous as a producer of Perlak wood which is good quality wood for shipbuilding raw materials.  It is not surprising that traders from Gujarat, Arabia, and India were attracted to the Perlak region.

 Because many visited by traders, at the beginning of the 8th century, the Kingdom of Perlak developed as a very developed trading port.  This is inseparable from its strategic location at the northern tip of the island of Sumatra or at the entrance to the Malacca strait.

 The arrival of the Arabs to Perlak began when Caliph Al-Ma'mun asked the Shiites to emigrate and spread Islam to Hindi, Southeast Asia, and the surrounding area.  Then departed a ship containing a group of da'wah forces who later became known in Aceh as "Khalifah Captain" whose mission was to spread Islam. One of the members of the captain of the Caliph was Sayid Ali Al-Muktabar bin Muhammad Diba'i bin Imam Ja'far Al-Sadiq.  According to the book Idharul Haq Fi Mamlakatil Peureulak, in 173 H (800 AD), Bandar Perlak was stopped by a ship carrying approximately 100 preachers consisting of Arabs from the Quraish, Palestinian, Persian and Indian tribes under the leadership of  Captain of the Caliph.  This was revealed from the book "Encyclopedia of the Islamic Kingdom in Indonesia, Binuko Amarseto".

 They came to trade at once while preaching.  Everyone has special skills in agriculture, health, government, strategy, war tactics, and other skills. The activities of the "Caliph Captain" apparently have attracted the local population so that over time, they are attracted to convert to Islam voluntarily.  Some and members of the group married local residents, including Sayid Ali Al-Muktabar, who married Syahir Nuwi's sister, Putri Tansyir Dewi.

 Sayid Ali Al-Muktabar's marriage was blessed with a son named Sayid Maulana Abdul Aziz Syah.  Sayid Maulana Abdul Aziz Shah when he was an adult was crowned the first sultan of the Islamic Kingdom of Perlak, coinciding with the 1st of Muharram 225 H. 

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Perlak Kingdom: 'Heating' Due to Different Streams to Unite with Samudra Pasai Kingdom

THE ESTABLISHMENT OF THE PERLAK KINGDOM, more and more Arabs came to trade, both from the Shia and Sunni circles.  They not only trade, but also spread the teachings of Islam that they believe in.  The Sunnis influenced the local elite who were also relatives of the Perlak court.

 Meanwhile, these two sects (Shia and Sunni) continued to spread their influence until they came to the power struggle and open resistance that occurred during the fourth sultan of Perlak, namely Sultan Sayid Maulana Ali Mughayat Syah (915-918 AD). The struggle was finally won by the Sunnis as well as marking the fall of the Sayid or Aziziyah dynasty and the birth of the Makhdum dynasty.  The upheaval in the Perlak Kingdom was more influenced by the differences in the flow of Islam between Sunni and Shia.  This was revealed from the book "Encyclopedia of the Islamic Kingdom in Indonesia, Binuko Amarseto".

 The power struggle between these two Muslim groups led to civil war and bloodshed.  One after another the victorious groups took power from the hands of their rivals, a struggle between Shi'ites and Sunnis for more than four years.  The difference is, the upheaval this time ended with the intention of peace from both of them. The Sultanate was then divided into two parts, Perlak Pesisir (Shia) led by Sultan Alaiddin Syed Maulana Shah (986-988) and Perlak Pedalaman (Sunni) led by Sultan Makhdum Alaiddin Malik Ibrahim Shah Johan Sovereign (986-1023). The two leaderships were reunited when one of the two regional leaders, Sultan Alaiddin Syed Maulana Syah died.  He died when Perlak was defeated by the Srivijaya Kingdom.  It was this war condition that evoked the spirit of reuniting the leadership in the Perlak Sultanate.

 Sultan Makhdum Alaiddin Malik Ibrahim Shah Johan Sovereign, who initially only controlled Perlak in the interior was later appointed as the 8th Sultan of the Perlak Sultanate.  He continued the struggle against Srivijaya until 1006. The Sultan carried out a policy of friendship with neighboring countries to strengthen his strength to face attacks from the Srivijaya Kingdom.  The Sultan also married his two daughters to the leaders of neighboring kingdoms, such as Princess Ratna Kamala married to the King of the Malacca Kingdom, Sultan Muhammad Syah (Parameswara), and Princess Ganggang was married to the King of the Samudra Pasai Kingdom, Malik Al-Saleh.

 The Perlak Sultanate ended after the 18th sultan, Sultan Makhdum Alaiddin Malik Abdul Aziz Johan Sovereign died in 1292. The Perlak Sultanate was eventually merged with the Samudra Pasai Kingdom under the reign of Samudera Pasai who ruled at that time, Sultan Muhammad Malik Al Dhahir who  is also the son of Malik Al-Saleh.  At this time, the Kingdom of Perlak ended 

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List of Kings of Singasari, the Kingdom that Used to Be Glorious in Java

SINGASARI is a Hindu-Buddhist style kingdom located in the Singasari area, Malang, East Java.  The founder and first king of the Singasari kingdom was Ken Arok.  The heyday of the Singasari kingdom was in the Kertanegara era.

 The following is the genealogy of the king of the Singasari kingdom, Pararaton's version. 

Ken Arok

 Ken Arok was the founder and first king of the Singasari Kingdom.  Initially Ken Arok was the bodyguard of Tunggul Ametung.  He killed Tunggal Ametung and eventually married Ken Dedes, the wife of Tunggal Ametung.  The Singasari Kingdom was led by Ken Arok for five years.  In 1227 AD, Ken Arok was killed by Anusapati.

 2. Anusapati

 Anusapati replaces Ken Arok as king of Singasari.  Anusapati is the son of Tunggal Ametung and Ken Dedes, the wife of Ken Arok.  Anusapati is the mastermind behind Ken Arok's murder.  He killed Ken Arok as revenge because his father Tunggal Ametung was killed.  He ruled the kingdom of Singasari for 2 years.  Anusapati was killed by Tohjaya using the Mpu Gandring kris.

 3. Tohjaya

 Tohjaya was the third king in the Singasari kingdom.  Tohjaya is the son of Ken Arok and Ken Umang who is also Ken Arok's wife.  Tohjaya ascended the throne to replace Anusapati.  He led the Singasari kingdom only for a short time.  The Tohjaya government was overthrown by Ranggawuni alias Wisnuwardhana. 

 

Ranggawuni alias Wisnuwardhana

  Ranggawuni was the next king of the Singasari kingdom.  Rangguwuni alias Wisnuwardhana is the son of Anusapati.  He ruled the Singasari kingdom for 22 years.  Then he crowned his son Kertanegara as king of the Singasari kingdom.

Kertanegara

 Kertanegara was the last king of the Singasari kingdom.  Kertanegara is the son of Ranggawuni alias Wisnuwardhana.  The Singasari Kingdom achieved its heyday during the Kertanegara era.  He was able to expand the power of the Singasari kingdom.  During Kertanegara's time, Hinduism and Buddhism developed rapidly. 

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The story of Sultan Agung, the Islamic Mataram King, the Conqueror of Surabaya and Madura

SULTAN Agung Hanyokrokusumo (1593-1645) was the king of the Mataram Sultanate who ruled in 1613-1645.  His real name is Raden Mas Jatmika, or also known as Raden Mas Rangsang.

 Sultan Agung is the son of Prabu Hanyokrowati and Ratu Mas Adi Dyah Banowati.  Sultan Agung ascended the throne in 1613 at the age of 20 years.  This was reported by jogjakota.go.id. Sultan Agung is known as one of the kings who succeeded in bringing the Islamic Mataram kingdom to its peak in 1627, precisely after fourteen years Sultan Agung led the Islamic Mataram kingdom.

 During the reign of Sultan Agung, coastal areas such as Surabaya and Madura were conquered.  In the period from 1613 to 1645 the Islamic Mataram territory covered Central Java, East Java and parts of West Java.

 The presence of Sultan Agung as the highest ruler, brought the Islamic Mataram Kingdom to cultural civilization at a higher level.  Sultan Agung had various expertise in the military, political, economic, social and cultural fields, which made the civilization of the Mataram kingdom to a higher level.

 In addition to the political and military fields, Sultan Agung also devoted his attention to the economic and cultural fields.  Efforts made by Sultan Agung included relocating the population of Central Java to Karawang, West Java, where there are wide and fertile rice fields and fields.

 Sultan Agung also continued his predecessor to lay the foundation for the development of Islamic Mataram by providing teaching and education to the people of Islamic Mataram so that during his reign, he placed the ulama with an honorable position, namely as an official member of the Parampara Council (high royal advisor).  In addition, in the structure of the royal government an Islamic Religious Court Institution was established, and the titles of kings in Islamic Mataram included the king of Pandita, meaning that apart from being the ruler, the king was also the head of government and the head of religion (Islam).

 In addition, Sultan Agung also tried to adapt elements of the original Indonesian culture with Hinduism and Islam.  For example, grebeg is adjusted to Eid al-Fitr and the birth of the Prophet Muhammad, which is currently known as Garebeg Puasa and Grebeg Maulud.

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