Established byRaden Wijaya in 1292, Majapahit rose to power after theMongol invasion of Java and reached its peak during the era of the queenTribhuvana and her sonHayam Wuruk, whose reigns in the mid-14th century were marked by conquests that extended throughout Southeast Asia. This achievement is also credited to the famous prime ministerGajah Mada. According to theNagarakṛtāgama written in 1365, Majapahit was an empire of 98 tributaries, stretching fromSumatra toNew Guinea;[6][7]: 87 [8] including territories in present-dayIndonesia,Singapore,Malaysia,Brunei, southernThailand,Timor Leste, and southwesternPhilippines (in particular theSulu Archipelago), although the scope of Majapahit sphere of influence is still the subject of debate among historians.[9][10] The nature of Majapahit's relations and influence upon its overseas vassals and also its status as an empire still provokes discussion.[1]
Majapahit was one of the last major Hindu-Buddhist empires of the region and is considered to be one of the greatest and most powerful empires in the history of Indonesia and Southeast Asia. It is sometimes seen as the precedent for Indonesia's modern boundaries.[11]: 19 [12] Its influence extended beyond the modern territory of Indonesia and has been the subject of many studies.[13][14][15][16]
Amaja fruit growing near Trowulan. The bitter-tasting fruit is the origin of the kingdom's name.
The nameMajapahit (sometimes also spelledMojopait to reflect Javanese pronunciation), derives fromJavanese, meaning "bittermaja". GermanorientalistBerthold Laufer suggested that themaja element comes from the Javanese name ofAegle marmelos, an Indonesian tree.[17] Majapahit is also referred to by the Sanskrit-derived synonymWilwatikta (Sanskrit:विल्वतिक्त,romanized: vilvatikta,lit. 'bittermaja'). Toponyms containing the wordmaja are common in the area in and aroundTrowulan (e.g.Mojokerto), as it is a widespread practice in Java to name an area, a village or settlement with the most conspicuous or abundant tree or fruit species found in that region. The 16th-century chroniclePararaton records a legend linked to the establishment of a new settlement in the forest of Trik byRaden Wijaya in 1292.[18]: 23, 74, 92 It was said that the workers clearing the Trik forest encountered somemaja trees and consumed their bitter-tasting fruit which then gave its name to the village.[3]
Strictly speaking, the nameMajapahit refers to the kingdom's capital, but today it is common to refer to the kingdom by its capital's name. In Javanese primary sources, the kingdom as an extended territory is generally referred to not asMajapahit but rather asbhūmi Jawa ("land of Java") inOld Javanese oryava-dvīpa-maṇḍala ("country of the island of Java") inSanskrit.
Compared to contemporary societies elsewhere in Asia, little physical evidence of Majapahit remains.[19] Majapahit did produce physical evidence: the main ruins dating from the Majapahit period are clustered in theTrowulan area, which was the royal capital of the kingdom. The area has become the centre for the study of Majapahit history. The Trowulan archaeological site was first documented in the 19th century bySir Thomas Stamford Raffles, Lieutenant-Governor ofBritish Java of theEast India Company from 1811 to 1816. He reported the existence of "ruins of temples... scattered about the country for many miles", and referred to Trowulan as "this pride of Java".[20] Aerial and satellite imagery has revealed an extensive network of canals crisscrossing the Majapahit capital.[21] Findings from April 2011 indicate the Majapahit capital was much larger than previously believed after some artefacts were uncovered.[22]
While significant details about the history of Majapahit remain vague,[11]: 18 this period of Javanese history is the more comprehensively documented than any other. The most reliable written sources for this period areOld Javanese inscriptions on stone and metal, which are contemporary with the events they describe. These inscriptions provide valuable information about dynasties, religious affairs, village communities, society, economics, and the arts.[23]: 255–236
The Majapahit dynasty is described in royal inscriptions such as Kudadu (issued in 1294), Sukhamerta (1296), Tuhanyaru (1323), Gajah Mada (1351), Waringin Pitu (1447) and Trailokyapuri (1486). These sources help us to clarify the family relationships and chronologies of the Majapahit rulers, as well as to correct certain errors found in thePararaton. A few inscriptions found outside Java, such as the Pura Abang C inscription discovered in northern Bali, offer conclusive evidence that these areas were under Majapahit control during the late 14th century.[1]
Two important chronicle sources are available to historians of Majapahit:Deśavarṇana ("Description of Districts") was composed 1365 and thePararaton ("The Monarchs") was compiled sometime between 1481 and 1600.[24] Both of these chronicles survive as 19th- or 20th-century palm-leaf manuscripts. TheDeśavarṇana (also known asNagarakretagama) is anOld Javaneseeulogy written during the Majapahit golden age under the reign ofHayam Wuruk, after which some events are covered narratively.[11]: 18 Composed byMpu Prapanca, it provides a primary historical account of Majapahit court during the reign of KingHayam Wuruk, as well as detailed information about the East Javanese countryside and a summary ofSinghasari history. ThePararaton focuses onKen Arok, the founder ofSinghasari, but includes a number of shorter narrative fragments about the formation of Majapahit.
The Javanese sources incorporate some poetic mythological elements into their historical accounts. This complexity has led to a variety of interpretive approaches. Cornelis Christiaan Berg, a Dutch historian, have considered the entire historical record to be not a record of the past, but a supernatural means by which the future can be determined.[note 5][9] Most scholars do not accept this view, as the historical record corresponds in part with Chinese materials that could not have had similar intention. The references to rulers and details of the state structure show no sign of being invented.[11]: 18
The Chinese historical sources on Majapahit mainly acquired from the chronicles of theYuan and followingMing dynasty. The Chinese accounts on Majapahit are mainly owed to the Ming admiralZheng He's reports duringhis visit to Majapahit between 1405 and 1432. Zheng He's translatorMa Huan wrote a detailed description of Majapahit and where the king of Java lived.[26] The report was composed and collected inYingya Shenglan, which provides valuable insight on the culture, customs, and also various social and economic aspects of Java (爪哇,chao-wa) during Majapahit period.[27] The Veritable Records of the Ming Dynasty (Ming shi-lu) provide supporting evidence for specific events in Majapahit history, such as theRegreg War.[28]
Painting of a 14th-centuryYuanjunk. Similar ships were sent by the Yuan in their naval armada.
By that time,Jayakatwang, theAdipati (Duke) ofKediri, a vassal state of Singhasari, had usurped and killed Kertanagara. After being pardoned by Jayakatwang with the aid of Madura's regent Arya Wiraraja, Kertanegara's son-in-lawRaden Wijaya was given the land ofTarik timberland. He then opened the vast timberland and built a new settlement there. The village was namedMajapahit, which was taken from the name of a fruit that had a bitter taste (maja is the fruit name andpahit means bitter). When the Yuan army sent by Kublai Khan arrived, Wijaya allied himself with the army to fight against Jayakatwang. Once Jayakatwang was destroyed, Raden Wijaya forced his allies to withdraw from Java by launching a surprise attack.[30] The Yuan army had to withdraw in confusion as they were in hostile territory, with their ships being attacked by Javanese navy. It was also their last chance to catch themonsoon winds home; otherwise, they would have had to wait for another six months.[31]
In 1293,Raden Wijaya founded a stronghold with the capital Majapahit.[32]: 200–201 The exact date used as the birth of the Majapahit kingdom is the day of his coronation, the 15th ofKartika month in the year 1215 using the JavaneseShaka era, which equates to 10 November 1293.[3] During his coronation he was given the formal name Kertarajasa Jayawardhana. King Kertarajasa took all four daughters of Kertanegara as his wives, his first wife and prime queen consort Tribhuwaneswari, and her sisters: Prajnaparamita, Narendraduhita, andGayatri Rajapatni the youngest. According to Pararaton, he also took aSumatran MalayDharmasraya princess namedDara Petak as his wife.[33][34]: 454
The new kingdom faced challenges. Some of Kertarajasa's most trusted men, includingRanggalawe,Sora, andNambi rebelled against him, though unsuccessfully. It was suspected that theMahapati Halayudha set the conspiracy to overthrow all of his rivals in the court, led them to revolt against the king, while he gained king's favour and attained the highest position in the government. However, following the death of the last rebelKuti, Halayudha's treachery was exposed, subsequently, he was captured, jailed for his stratagems and then sentenced to death.[30] Wijaya himself died in 1309.
Kertarajasa Wijaya was succeeded by his heirJayanegara. The reign of Jayanegara was a difficult and chaotic one, troubled with several rebellions by his father's former companions in arms. Among others are Gajah Biru's rebellion in 1314,Semi rebellion in 1318, and theKuti rebellion in 1319. The Kuti rebellion was the most dangerous one, as Kuti managed to take control of the capital city. With the help ofGajah Mada and hisBhayangkara palace guard,[32]: 233 Jayanegara barely escaped from the capital and safely hid in Badander village. While the king was in hiding, Gajah Mada returned to the capital city to assess the situation. After learning that Kuti's rebellion was not supported by the people or nobles of Majapahit court, Gajah Mada raised resistance forces to crush the Kuti rebellion.
After Kuti forces were defeated, Jayanegara was safely returned to his throne. For his loyalty and excellent service, Gajah Mada was promoted to high office to begin his career in royal court politics.[35]
According to tradition, Wijaya's son and successor, Jayanegara, was notorious for his immorality. One of his distasteful acts was his desire to take his half-sisters, Gitarja and Rajadewi, as wives. Since Javanese tradition abhorred the practice of half-siblings marrying, the council of royal elders spoke strongly against the king's wishes. It was not clear what motivated Jayanegara's wish – it might have been his way to ensure his claim to the throne by preventing rivals from being his half-sisters' suitors, although in the later period of the Majapahit court the custom of marriage among cousins was quite common. In thePararaton, he was known asKala Gemet, or "weak villain". Around the time of Jayanegara's reign in the early 14th century, the Italian FriarOdoric of Pordenone visited the Majapahit court in Java. He mentioned Java to be well-populated and filled with cloves, nutmeg and many other spices. He also mentioned that the king of Java had seven vassals under him and engaged in several wars with the "khan of Cathay".[36]: 156
In 1328, Jayanegara wasmurdered by his physician, Tanca, during a surgical operation. In complete mayhem and rage, Gajah Mada immediately killed Tanca. The motive behind thisregicide was never clear. According to thePararaton, it was Tanca's revenge for the king sexually abusing his wife. However, according to the Balinese manuscriptBabad Dalem, the assassination was a stratagem crafted by Gajah Mada himself to rid the kingdom of an evil tyrant.[37] Tradition mentions that the immoral, cruel and abusive king often seduced and abused women, even the wives of his own subordinates.[38] Other possible reason includes to protect the two princesses – Gitarja and Rajadewi, the daughters of Gayatri Rajapatni from the king's cruelty.[37] Since the slain king was childless, he left no successor.
Jayanegara's stepmother, Gayatri Rajapatni – the most revered matriarch of the court – was supposed to take the helm. However, Rajapatni had retired from worldly affairs to become aBuddhist nun. Rajapatni appointed her daughter,Dyah Gitarja, or known in her formal regnal name as Tribhuwannottungadewi Jayawishnuwardhani, as the queen of Majapahit under Rajapatni's auspices. Tribhuwana appointedGajah Mada as the prime minister in 1336. During his inauguration Gajah Mada declared hisPalapa oath, revealing his plan to expand Majapahit realm and building anempire.[12]
During Tribhuwana's rule, the Majapahit kingdom grew much larger and became famous in the area. Under the initiative of her able and ambitious prime minister,Gajah Mada, Majapahit sent its armada to conquer the neighbouring island ofBali.[32]: 234 According to the Babad Arya Tabanan manuscript, in 1342 Majapahit forces led by Gajah Mada, assisted by his general Arya Damar, the regent of Palembang, landed in Bali. After seven months of battles, Majapahit forces defeated the Balinese king and captured the Balinese capital of Bedulu in 1343. After the conquest of Bali, Majapahit distributed the governing authority of Bali among Arya Damar's younger brothers, Arya Kenceng, Arya Kutawandira, Arya Sentong, and Arya Belog. Arya Kenceng led his brothers to govern Bali under Majapahit suzerainty, and he would become the progenitor of the Balinese kings of the Tabanan and Badung royal houses. Through this campaign, Majapahit planted a vassal dynasty that would rule theBali Kingdom in the following centuries. Tribhuwana ruled Majapahit until the death of her mother in 1350. She abdicated the throne in favour of her son, Hayam Wuruk.
Ibn Battuta in his travels between 1332 and 1347 visited a place called "Mul Jawa" (island of Java or Majapahit Java, as opposed to "al-Jawa" which refers to Sumatra). The empire spanned 2 months of travel and ruled over the country of Qaqula and Qamara. He arrived at the walled city named Qaqula/Kakula, and observed that the city had war junks for pirate raiding and collecting tolls and that elephants were employed for various purposes. He met the ruler of Mul Jawa and stayed as a guest for three days.[39]: 96–97 [40]: 880–883 Ibn Battuta said that the women of Java ride horses, understand archery, and fight like men. Ibn Battuta recorded a story about a country calledTawalisi which oppose the king of China (Yuan dynasty) and waged war with him using numerous junks until he made a peace on certain conditions.[40]: 884–885 [41]
Rough estimations of Majapahit's conquest of the Indonesian archipelago (Nusantara) in the 13th century, its decline and its eventual fall in the early 16th century. The existing historical records from several sources[note 6] only partially describe the years listed and thus are subject to revisions.
Hayam Wuruk, also known as Rajasanagara, ruled Majapahit in 1350–1389. During this period, Majapahit attained its peak with the help of the prime ministerGajah Mada. Under Gajah Mada's command (1313–1364), Majapahit conquered more territories and became the regional power.[32]: 234 According to theNagarakretagama, canto XIII and XIV mentioned several states inSumatra, theMalay Peninsula,Borneo,Sulawesi,Nusa Tenggara islands,Maluku,New Guinea,Mindanao,Sulu Archipelago,Luzon and some parts of theVisayas islands as under the Majapahit realm of power. TheHikayat Raja Pasai, a 14th-centuryAceh chronicle describe a Majapahit naval invasion onSamudera Pasai in 1350.[42] The attacking force consisted of 400 largejong and an uncountable number ofmalangbang andkelulus.[43] This expansion marked the greatest extent of Majapahit, making it one of the most influential empires in Indonesian history. It is considered a commercial trading empire in the civilisation of Asia.
In 1355,[44] Hayam Wuruklaunched the third invasion ofDayak Ma'anyan kingdom of Nan Sarunai, which at the time was led by Raden Anyan or Datu Tatuyan Wulau Miharaja Papangkat Amas. This invasion was led by Ampu Jatmika from Kalingga, Kediri[45] with his entourage which according toHikayat Banjar included his advisor Aria Megatsari, general Tumenggung Tatah Jiwa, minister Wiramartas,punokawan Patih Baras, Patih Basi, Patih Luhu, dan Patih Dulu, and bodyguards Sang Panimba Segara, Sang Pembelah Batung, Sang Jampang Sasak, and Sang Pengeruntung 'Garuntung' Manau. Multiple battles happened with the first battle in April 1358;[46] killed Majapahit soldiers were burned in Tambak Wasi. Nansarunai captain Jamuhala was also killed in this battle. While prince Jarang and prince Idong hid in Man near Tabalong-kiwa river. Nansarunai soldiers were concentrated in Pulau Kadap before the second battle happened in December 1362. Casualties from this second battle were buried inTambak in Bayu Hinrang. In this war Raden Anyan was killed, speared by Mpu Nala, and buried in Banua Lawas.[47] In its place, Ampu Jatmika founded aHindu kingdom state, Negara Dipa under Majapahit tributary, predecessor ofBanjar. While surviving Javanese, Dayak, Madurese, and Bugis soldiers, sailors, metalsmiths of this war settled in Amuntai, Alabio, and Nagara.[44][47] These invasions were recorded inDayak Ma'anyan poetry asNansarunai Usak Jawa.[48][49]
Along with launching naval and military expeditions, the expansion of the Majapahit Empire involved diplomacy and alliance. Hayam Wuruk decided, probably for political reasons, to take princessCitra Rashmi (Dyah Pitaloka) of neighbouringSunda Kingdom as hisconsort.[50]: 279 The Sundanese took this proposal as an alliance agreement. In 1357 the Sunda king and his royal family came to Majapahit to accompany and marry his daughter to Hayam Wuruk.[32]: 239 However, Gajah Mada saw this event as an opportunity to demand Sunda's submission to Majapahit overlordship. The skirmish between the Sunda royal family and the Majapahit troops on Bubat square was inevitable. Despite courageous resistance, the royal family were overwhelmed and decimated. Almost the whole of the Sundanese royal party was killed.[51] Tradition mentioned that the heartbroken princess committedsuicide to defend the honour of her country.[52] TheBattle of Bubat, or the Pasunda Bubat tragedy, became the main theme ofKidung Sunda, also mentioned inCarita Parahyangan andPararaton, but it was never mentioned inNagarakretagama.
Gajah Mada inscription, dated 1273 Saka (1351 AD), mentioned about a sacred caitya building dedicated by Gajah Mada for the late KingKertanegara of Singhasari.
TheNagarakretagama, written in 1365, depicts a sophisticated court with refined taste in art and literature and a complex system of religious rituals. The poet describes Majapahit as the centre of a hugemandala extending fromNew Guinea andMaluku toSumatra and theMalay Peninsula. Local traditions in many parts of Indonesia retain accounts of 14th-century Majapahit's power in more or lesslegendary form. The direct administration of Majapahit did not extend beyondeast Java andBali, but challenges to Majapahit's claim to overlordship in outer islands drew forceful responses.[53]: 106
To revive the fortune ofMalayu in Sumatra, in the 1370s, a Malay ruler ofPalembang sent an envoy to the court ofthe first emperor of the newly establishedMing dynasty. He invited China to resume the tributary system, just likeSrivijaya did several centuries earlier. Learning this diplomatic manoeuvre, immediately King Hayam Wuruk sent an envoy to Nanking, convinced the emperor that Malayu was their vassal, and was not an independent country.[10] Subsequently, in 1377,[note 7] a few years after the death of Gajah Mada, Majapahit sent a punitive naval attack against a rebellion in Palembang,[11]: 19 contributing to the end of the Srivijayan successor kingdom. Besides Gajah Mada, Another famous military leader wasAdityawarman, known for his chronicle inMinangkabau.[55]
The nature of the Majapahit empire and its extent is subject to debate. It may have had limited or entirely notional influence over some of thetributary states, including Sumatra, the Malay Peninsula,Kalimantan, and eastern Indonesia, over which authority was claimed in theNagarakretagama.[56] Geographical and economic constraints suggest that rather than a regular centralised authority, the outer states were most likely to have been connected mainly by trade connections, which were probably a royal monopoly.[11]: 19 It also claimed relationships withChampa,Cambodia,Siam, southern Burma, and Vietnam, and even sent missions to China.[11]: 19 Although the Majapahit rulers extended their power over other islands and destroyed neighbouring kingdoms, their focus seems to have been on controlling and gaining a larger share of the commercial trade that passed through the archipelago.
About the time Majapahit was founded,Muslim traders andproselytisers began entering the area. The Troloyo/Tralaya tomb, a remnant of Islamic cemetery compound was discovered within the Trowulan area, the royal capital of Majapahit. Experts suggest that the cemetery was used between 1368 and 1611 AD, which means Muslim traders had resided in the capital as early as the mid-14th century during the reign of Hayam Wuruk.[57]: 185, 196 Two Muslim tombstones in Troloyo were dated from the 14th century (1368 AD, 1376 AD). The close proximity of the site with thekraton means there were Muslim people in close relation with the court.[58]
Following Hayam Wuruk's death in 1389, Majapahit power entered a period of decline with conflict over succession.[32]: 241 Hayam Wuruk was succeeded by the crown princess Kusumawardhani, who married a relative, PrinceWikramawardhana. Hayam Wuruk also had a son from his previous marriage, the crown princeWirabhumi, who also claimed the throne.
By the time of Hayam Wuruk's death, Majapahit had lost its grip on its vassal states on the northern coasts of Sumatra and the Malay Peninsula, the latter which according to Chinese sources, would become a tributary state of theAyutthaya Kingdom until the rise ofMalacca Sultanate, supported by theMing dynasty.[59]
In the 14th century a MalayKingdom of Singapura was established, and it promptly attracted a Majapahit navy that regarded it asTumasik, a rebellious colony. Singapura was finallysacked by Majapahit in 1398,[60][61][62] after approximately 1 month long siege by 300 jong and 200,000 men.[63][64][65][66] The last king,Parameswara, fled to the west coast of the Malay Peninsula to establish theMelaka Sultanate in 1400.
A war of succession, called theRegreg War, is thought to have occurred from 1405 to 1406.[11]: 18 The war was fought as a contest of succession between thewestern court led byWikramawardhana and theeastern court led byBhre Wirabhumi. Wikramawardhana was victorious. Wirabhumi was caught and decapitated. However the civil war drained financial resources, exhausted the kingdom, and weakened Majapahit's grip on its outer vassals and colonies.[67]
The route of the voyages of Zheng He's fleet, including Majapahit ports
During the reign of Wikramawardhana, a series ofMing armadanaval expeditions led byZheng He,[32]: 241–242 aMuslim Chinese admiral, arrived in Java several times spanning the period from 1405 to 1433. These Chinese voyages visited numbers of ports in Asia as far as Africa, including Majapahit ports. It was said that Zheng He has paid a visit to the Majapahit court in Java.
These massive Chinese voyages were not merely a naval exploration, but also ashow of power and a display of geopolitical reach. The Chinese Ming dynasty had recently overthrown the Mongol-led Yuan dynasty, and was eager to establish their hegemony in the world, which changed the geopolitical balance in Asia.[68] The Chinese intervened in the politics of the southern seas by supporting Thais against the declining Khmer Empire, supporting and installing allied factions in India,Sri Lanka and other places inIndian Ocean coasts. However, perhaps the most significant Chinese intervention was its support for the newly establishedSultanate of Malacca as a rival and counter-weight to the Majapahit influence of Java.[68]
Previously, Majapahit had succeeded in asserting its influence in Malacca strait by containing the aspiration of Malay polities in Sumatra and the Malay Peninsula to ever reach the geopolitical might like those of Srivijaya. The Hindu Majapahit was the most powerful maritime power in Southeast Asian seas that time and were opposed to Chinese expansion into their sphere of influence. The Ming's support for Malacca and the spread of Islam propagated by both Malacca and Zheng He's treasure fleet has weakened Majapahit maritime influence in Sumatra, which caused the northern part of the island to increasingly converting to Islam and gained independence from Majapahit, leavingIndragiri,Jambi andPalembang, remnants of the oldSrivijaya, the only suzerainty under Majapahit in Sumatra,[note 8] borderingPagaruyung Kingdom on the west and independent Muslim kingdoms on the north.
This Ming dynasty voyages are extremely important for Majapahit historiography, since Zheng He's translatorMa Huan wroteYingya Shenglan, a detailed description of Majapahit,[26] which provides valuable insight on the culture, customs, and also various social and economic aspects of Java during Majapahit period.[27]
The Chinese provided systematic support to Malacca, and its sultan made at least one trip to personally pay obeisance to the Ming emperor. Malacca actively encouraged the conversion toIslam in the region, while the Ming fleet actively established Chinese-Malay Muslim community in coastal northern Java, thus created a permanent opposition to the Hindus of Java. By 1430, the expeditions had established Muslim Chinese, Arab and Malay communities in northern ports of Java such asSemarang,Demak,Tuban, andAmpel; thus Islam began to gain a foothold on the northern coast of Java. Malacca prospered under Chinese Ming protection, while the Majapahit were steadily pushed back.[68]
The mortuary deified portrait statue of QueenSuhita (reign 1429–1447), discovered at Jebuk, Kalangbret, Tulungagung, East Java,National Museum of Indonesia
Wikramawardhana ruled until 1429 and was succeeded by his daughterSuhita,[32]: 242 who ruled from 1429 to 1447. She was the second child of Wikramawardhana by a concubine who was the daughter of Wirabhumi. She was married to futureKelantan king Iskandar Shah or Kemas Jiwa in 1427. Both of them had a daughter together and he stayed with her in Java.Kelantan was ruled by his brother, Sultan Sadik Muhammad Shah, until his death in 1429. This necessitated Kemas Jiwa to return and took the throne as Iskandar, where he declared Kelantan as Majapahit II in Mahligai.[69][dubious –discuss] AlthoughPararaton listed her husband as Bhra Hyang Parameswara Ratnapangkaja, which suggests she remarried after Kemas Jiwa returned.[dubious –discuss]
The reign of Suhita was the second time Majapahit was reigned by a queen regnant after her great-grandmother Tribhuwana Wijayatunggadewi. Her reign is immortalized in Javanese legend ofDamarwulan, as it involves a maiden queen named Prabu Kenya in the story, and during Suhita's reign there was a war withBlambangan as stated in the legend.[70]
In 1447, Suhita died and was succeeded byKertawijaya, her brother.[32]: 242 He ruled until 1451. After Kertawijaya died,Bhre Pamotan became a king with formal name Rajasawardhana. He died in 1453. A three-year kingless period was possibly the result of a succession crisis.Girisawardhana, son of Kertawijaya, came to power in 1456. He died in 1466 and was succeeded by Singhawikramawardhana.
In 1468 Prince Kertabhumi rebelled against Singhawikramawardhana, promoting himself as the king of Majapahit. The deposed Singhawikramawardhana retreated upstream of Brantas River, moved the kingdom's capital further inland toDaha (the former capital ofKediri kingdom), effectively splitting Majapahit, under Bhre Kertabumi in Trowulan and Singhawikramawardhana in Daha. Singhawikramawardhana continued his rule until he was succeeded by his sonGirindrawardhana (Ranawijaya) in 1474.
In between this period of the dividing court of Majapahit, the kingdom found itself unable to control its western part of the already crumbling empire. The rising power of theSultanate of Malacca began to gain effective control of theMalacca Strait in the mid-15th century and expanding its influence to Sumatra. And amidst these events, Indragiri and Siantan, according toMalay Annals were given to Malacca as a dowry for the marriage of a Majapahit princess and thesultan of Malacca,[71] further weakening Majapahit's influence on the western part of the archipelago. Kertabhumi managed to stabilize this situation by allying with Muslim merchants, giving them trading rights on the north coast of Java, withDemak as its centre and in return asked for their loyalty to Majapahit. This policy boosted the Majapahit treasury and power but weakened Hindu-Buddhism as its main religion becauseIslamic proselytizing spread faster, especially in Javanese coastal principalities. Hindu-Buddhist followers' grievances later paved the way for Ranawijaya to defeat Kertabumi.
Dates for the end of the Majapahit Empire range from 1478, traditionally described insinengkalan orchandrasengkala (chronogram)Sirna ilang kertaning bhumi that is correspond to 1400Saka, to 1527.[note 9][72]: 36 The year 1478 was the year ofSudarma Wisuta war, when Ranawijaya's army under general Udara (who later became vice-regent) breached Trowulan defences and killed Kertabumi in his palace,[73][74] but not the actual fall of Majapahit itself as a whole.
Demak sent reinforcements underSunan Ngudung, who later died in battle and was replaced bySunan Kudus, but they came too late to save Kertabumi although they managed to repel the Ranawijaya army. This event is mentioned in Trailokyapuri (Jiyu) and Petak inscription, where Ranawijaya claimed that he already defeated Kertabhumi and reunited Majapahit as one Kingdom.[75] Ranawijaya ruled from 1474 to 1498 with the formal name Girindrawardhana, with Udara as his vice-regent. This event led to the war between theSultanate of Demak andDaha since Demak rulers were descendants of Kertabhumi.[dubious –discuss]
During this period,Demak, being the dominant ruler of the Javanese coastal lands and Java as a whole, seized the region of Jambi and Palembang in Sumatra from Majapahit.[76]: 154–155
Demak was the earliest Islamic polity in Java that replaced Majapahit.
In 1498, there was a turning point when Girindrawardhana was deposed by his vice-regent, Udara. After this coup, the war between Demak and Majapahit receded, sinceRaden Patah, Sultan of Demak, left Majapahit alone like his father had done before, some source said Udara agreed to become a vassal of Demak, even marrying Raden Patah's youngest daughter.
Meanwhile, in the west,Malacca was captured by Portuguese in 1511. The delicate balance between Demak and Majapahit ended when Udara, seeing an opportunity to eliminate Demak, asked forPortuguese help in Malacca, forcing Demak to attack both Malacca and Majapahit underAdipati Yunus to end this alliance.[note 10]
With the fall of Majapahit, crushed by Demak in 1527,[72]: 54–55 the Muslim emerging forces finally defeated the remnants of the Majapahit kingdom in the early 16th century;[79] and with the fall of Majapahit, a large number of courtiers, artisans, priests, and members of the royalty moved east to the island ofBali. The refugees fled to the east to avoid Demak retribution for their support for Ranawijaya against Kertabhumi.
Demak came under the leadership of Raden (later crowned as Sultan) Patah, who was acknowledged as the legitimate successor of Majapahit. According to Babad Tanah Jawi and Demak tradition, the source of Patah's legitimacy was because their first sultan, Raden Patah, was the son of Majapahit king Brawijaya V with a Chinese concubine. Another argument supports Demak as the successor of Majapahit; the rising Demak sultanate was easily accepted as the nominal regional ruler, as Demak was the former Majapahit vassal and located near the former Majapahit realm in eastern Java.
Demak established itself as the regional power and the first Islamic sultanate in Java. After the fall of Majapahit, the Hindu kingdoms in Java only remained inPasuruan,Panarukan, andBlambangan[80]: 7 on the eastern edge andSunda Kingdom Pajajaran in the western part. GraduallyHindu communities began to retreat to the mountain ranges in East Java and also to the neighbouring island ofBali. A small enclave ofHindu communities remain in theTengger mountain range.
The capitalTrowulan, was grand and known for its great annual festivities. The main event of the administrative calendar took place on the first day of the month ofCaitra (March–April) when representatives from all territories payingtax ortribute to Majapahit came to the capital to pay court. Majapahit's territories were roughly divided into three types: the palace and its vicinity; the areas of east Java and Bali which were directly administered by officials appointed by the king; and the outerdependencies which enjoyed substantial internalautonomy.[53]: 107 [81]
Wringin Lawang, the 15.5-meter tallred brick split gate inTrowulan, believed to be the entrance of an important compound.
The king of Java and his 7 vassal kings, as imagined in a 15th-century English manuscript containing the accounts ofFriar Odoric.
Relief from Trowulan: Countryside, walledkampung,ramparts, and temple.
A relief from Trowulan, showing several walled compounds and a larger wall to their north.
The first European record about Majapahit came from the travel log of theItalianMattiussi, a Franciscan friar. In his bookTravels of FriarOdoric of Pordenone, he visited several places in today's Indonesia:Sumatra,Java, andBanjarmasin in Borneo, between 1318 and 1330. He was sent by the Pope to launch a mission into the Asian interiors. In 1318 he departed fromPadua, crossed theBlack Sea intoPersia, all the way acrossCalcutta,Madras, andSri Lanka. He then headed toNicobar island to Sumatra, before visiting Java and Banjarmasin. He returned to Italy by land through Vietnam, China, all the way through thesilkroad to Europe in 1330.
An armored horse rider, two armored warriors, and a noble figure. From Penataran temple, ca. 1347.
In his book, he mentioned that he visited Java without explaining the exact place he had visited. He said that king of Java ruled over seven other kings (vassals).[note 11] He described the richness of this island, and recorded that theMongol emperors had repeatedly tried to attack Java, but always ended up in failure and managed to be sent back to the mainland.[note 12] His full account is as follows:[82]: 87–89
In the neighbourhood of that realm (Sumatra) is a great island, Java by name, which hath a compass of a good three thousand miles. And the king of it hath subject to himself seven crowned kings. Now this island is populous exceedingly, and is the second best of all islands that exist. For in it grow camphor,cubebs, cardamoms,nutmegs, and many other precious spices. It hath also very great store of all victuals save wine.
The king of this island hath a palace which is truly marvellous. For it is very great, and hath very great staircases, broad and lofty, and the steps thereof are of gold and silver alternately. Likewise the pavement of the palace hath one tile of gold and the other of silver, and the wall of the same is on the inside plated all over with plates of gold, on which are sculptured knights all of gold, which have great golden circles round their heads, such as we give in these parts to the figures of saints. And these circles are all beset with precious stones. Moreover, the ceiling is all of pure gold, and to speak briefly, this palace is richer and finer than any existing at this day in the world.
Now the Great Khan of Cathay many a time engaged in war with this king; but this king always vanquished and got the better of him. And many other things there be which I write not.
The Javanese kingdom mentioned in this record is Majapahit, and the time of his visit was in 1321 during the reign ofJayanegara (1309–1328).[82]: 87 [80]: 459 [83]: 322
InYingya Shenglan – a record aboutZheng He's expedition (1405–1433) – Ma Huan describes the culture, customs, various social and economic aspects ofChao-Wa (Java) during Majapahit period.[27] Ma Huan visited Java during Zheng He's 4th expedition in 1413, during the reign of Majapahit kingWikramawardhana. He describes his travel to Majapahit capital, first, he arrived at the port ofTu-pan (Tuban) where he saw large numbers of Chinese settlers migrated fromGuangdong and Chou Chang. Then he sailed east to thriving new trading town ofKo-erh-hsi (Gresik),Su-pa-erh-ya (Surabaya), and then sailing inland into the river by smaller boat to the southwest until reached the river port ofChang-ku (Changgu).[27] Continued travel by land to the southwest he arrived inMan-che-po-I (Majapahit), where the king stay. There are about 200 or 300 foreign families resides in this place, with seven or eight leaders to serve the king. The climate is constantly hot, like summer.[26]He describes the king's costumes; wearing a crown of gold leaves and flowers or sometimes without any headgear; bare-chested without wearing a robe, the bottom parts wears two sashes of embroidered silk. Additional silk rope is looped around the waist as a belt, and the belt is inserted with one or two short blades, calledpu-la-t'ou (belati or more preciselykris dagger), walking barefoot. When travelling outside, the king rides anelephant or an ox-drawn carriage.[26]
The gracefulBidadari Majapahit, golden celestialapsara in Majapahit style.
A silver-alloyed gold mask from East Java, Indonesia, 14th century.
A statue of bronze elephant with riders, made in the 13th–14th century East Java (Singhasari and Majapahit era).
GoldKāla rattle, 11th–14th century, from Malang, East Java.
Commoners' clothing for men is without headgear and women arrange their hair like a bun secured with a hairpin. They wore clothing on the upper body and wrapped unstitched fabrics around the bottom part,[note 13] Men from a boy aged three to elders slippedpu-la-t'ou (dagger) in their belt. The dagger, made entirely of steel with intricate motifs smoothly drawn. The handles are made of gold,rhino's horn orivory carved with a depiction of human or demon, the carving works are exquisite and skilfully made.[26][27]
Majapahit people, men and women, favoured their head.[note 14] If someone was touched on his head, or if there is a misunderstanding or argument when drunk, they will instantly draw their knives and stab each other.[26]
The population of the country did not have a bed or chair to sit and to eat they do not use a spoon or chopsticks. Men and women enjoy chewingbetel nut mixed with,betel leaves, and white chalk made from ground mussels shells.[27] They eatrice for the meal, first, they took a scoop of water and soak betel in their mouth, then wash their hands and sit down to make a circle; getting a plate of rice soaked in butter (probablycoconut milk) and gravy, and eat using hands to lift the rice and put it in their mouth. When receiving guests, they will offer the guests, not thetea, but with betel nut.[26]
The population consisted of Muslim merchants from the west (Arab and Muslim Indians, but mostly those from Muslim states in Sumatra), Chinese (claimed to be descendants ofTang dynasty), and unrefined locals. The king held annual jousting tournaments.[26]: 45 About the marriage rituals; the groom pays a visit to the house of the bride's family, the marriage union is consummated. Three days later, the groom escorts his bride back to his home, where the man's family beat drums and brass gongs, blowing pipes made from coconut shells (senterewe), beating a drum made frombamboo tubes (probably a kind of bamboogamelan orkolintang), and light fireworks.[27] Escorted in front, behind, and around by men holding short blades and shields. While the bride is a matted-hair woman, with an uncovered body and barefooted. She wraps herself in embroidered silk, wears a necklace around her neck adorned with gold beads, andbracelets on her wrist with ornaments of gold, silver and other precious ornaments. Family, friends and neighbours decorate a decorative boat with betel leaf,areca nut, reeds and flowers are sewn, and arrange a party to welcome the couple on such a festive occasion. When the groom arrives home, the gong and drum are sounded, they will drink wine (possiblyarrack ortuak) and play music. After a few days, the festivities end.[26]
About the burial rituals, the dead body was left on the beach or empty land to be devoured by dogs (for lower-class), cremated, or committed into the waters (Javanese:Larung). The upper-class performedsati, a suicide ritual by widowed wives, concubines or female servants, throughself immolation by throwing themselves into flaming cremation fire.[26][27]
In this record, Ma Huan also describes a musical troupe travelling during full moon nights. Numbers of people holding shoulders creating an unbroken line while singing and chanting in unison, while the families whose houses being visited would give them copper coins or gifts. He also describes a class of artisans that draws various images on paper and give a theatrical performance. The narrator tells the story of legends, tales and romance drawn upon a screen of rolled paper.[26] This kind of performance is identified aswayang bébér, an art of story-telling that has survived for many centuries in Java.[27]
Portuguese diplomatTomé Pires, who visited the archipelago in 1512, recorded the culture of Java in the late Majapahit era, after his visit to the island between March and June 1513.[76]: xxv Pires' account tells about the lords and nobles in Java. They are described as:
...tall and handsome, lavishly adorned, and they have richly caparisoned horses. They use krises, swords, and lances of many kinds, all inlaid with gold. They are great hunters and horsemen – the horse had stirrups all inlaid with gold and inlaid saddles, which are not to be found anywhere else in the world. The Javanese lords are so noble and exalted that there is no nation to compare with them over a wide area in these parts. They have their head shorn – half tonsured – as a mark of beauty, and they always run their hands over their hair from the forehead upwards unlike what European did. The lords of Java are revered like gods, with great respect and deep reverence.
The lords go out hunting or pleasure-seeking in such exalted style. They spend all their time in pleasures, the retinues had so many lances in holders of gold and silver, so richly inlaid, with so manyharriers,greyhounds and other dogs; and they have so many pictures painted with images and hunting scenes. Their clothes are adorned with gold, their krises, swords, knives, cutlasses are all inlaid with gold; they have numbers of concubines,jennets, elephants, oxen to draw the wagons of gilt and painted woodwork. The nobilities go out in triumphal cars, and if they go by sea they go in painted and ornamented kelulus; there are beautiful apartments for their women, other places for the nobles who accompanied him.[76]: 174–175, 200
Jawi Temple, a syncretic Hindu-Buddhist temple of Shiva-Buddha faith, dated from late 13th century Singhasari kingdom, which later renovated and preserved during the Majapahit period
Buddhism,Shaivism, andVaishnavism were all practised: the king was regarded as the incarnation of the three. TheNagarakretagama however, does not mentionIslam, but there were certainly Muslim courtiers by this time.[11]: 19
Hinduism andBuddhism already shaped the Javanese civilisation, religion, and spiritualism since the earlier era, from the 9th centuryMataram Kingdom, Kahuripan, Kadiri, to Singhasari kingdom. It seems that both Hinduism and Buddhism are widely practised by Majapahit subjects. Nevertheless, native Javaneseshamanism possibly still exist and practised in peripheral rural regions.
Gold figure from the Majapahit period representingSutasoma being borne by the man-eaterKalmasapada
The monarch and most of the royal family adhered to Hinduism, with certain emphasis on the cult of their own preferred main deity, eitherShiva,Vishnu,Durga or other deities. The first king of Majapahit,Kertarajasa Jayawardhana was posthumously portrayed asHarihara, the god combination of Shiva and Vishnu, in his mortuary temple in Candi Simping.Mahayana Buddhism however, was also favoured by the royal family and officials of Majapahit. For example, the queen of MajapahitGayatri Rajapatni andGajah Mada are known as Buddhists.[84] Gayatri later posthumously portrayed asPrajnaparamita.
The state religion however, was possibly theSiwa Buddha, the Javanesesyncretism of Shaivism and Buddhism, which emphasise the similarity between Shiva and Buddha which both described asascetics and spiritual teacher. The spiritual circumstances of Majapahit, seems to promote the harmony between the adherents of Shiva and Buddha. As demonstrated in the manuscriptSutasoma written in the 14th century byMpu Tantular which promotes the religious tolerance between the Hinduism and Buddhism, specifically promote the syncretic Shiva-Buddha doctrine.[85]
During the Majapahit period, religious teaching played an important role in the society. The religious education could be done individually within households ofkshatriya nobles andbrahmana religious elites, or in a centre for religious teaching which resemblesashram or boarding school calledMandala orKadewaguruan. AKadewaguruan was usually located in remote areas far from habitation places, such as quiet forest, on hills or mountainous region. AKadewaguruan is led by amahāresi or high priest, who is also known as śiddharesi or dewaguru; hence the education centre is calledKadewaguruan.[86]
The literature of Majapahit was the continuation ofJavaneseKawi Hindu-Buddhist scholarly tradition that produceskakawin poem that has been developed in Java since the 9th centuryMedang Mataram era, all the way throughKadiri and Singhasari periods. Notable Javanese literary works dated from an earlier period, such as Kadiri's 11th century Kanwa'sArjunawiwaha, 12th-century Dharmaja'sSmaradahana, Sedah'sBharatayuddha, Panuluh'sHariwangsa also popularPanji cycles are continuously preserved and rewritten byRakawi (Hindu-Buddhist poet or scholar) in Majapahit era. Notable literary works that were produced in the Majapahit period among others are Prapanca'sNagarakretagama, Tantular'sSutasoma, andTantu Pagelaran. Popular tale ofSri Tanjung andDamarwulan also dated from Majapahit period. TheseOld Javanesekakawins were written and composed byRakawis (poets) to worship the king of the gods whose incarnation the king represented.[85]
Nagarakretagama composed by Prapanca in 1365 is a vital source of the premier historical account of Majapahit historiography. While Sutasoma is an important literature for modern Indonesian nationhood, since the national mottoBhinneka Tunggal Ika, which is usually translated asUnity in Diversity, was taken from apupuh (canto) of this manuscript.[87]
Palm leaf manuscript ofKakawin Sutasoma, a 14th-century Javanese poem
This quotation comes from Sutasoma canto 139, stanza 5. The full stanza reads as follows:
Rwâneka dhâtu winuwus Buddha Wiswa, Bhinnêki rakwa ring apan kena parwanosen, Mangka ng Jinatwa kalawan Siwatatwa tunggal, Bhinnêka tunggal ika tan hana dharma mangrwa.
Originally, the poem was meant to promote the religious tolerance between the Hindu and Buddhist religions, specifically promote the syncretic Shiva-Buddha doctrine.[85]
InYingya Shenglan, Ma Huan describes the writing system used in Majapahit. For the writing, they had known the alphabet usingSo-li (Chola – Coromandel/Southern India) letters. There is no paper or pen, they useChiao-chang (kajang) or palm leaf (lontar), written by scraping it with a sharp knife. They also have a developed language system and grammar.[26]
Bas reliefs of Tegowangi temple, dated from Majapahit period, demonstrate the East Javanese style.
The Pala school of art of the IndianPala Empire influenced the art and architecture of Majapahit.[88]Majapahit art was the continuation of East Javanese art, style and aesthetically developed since the 11th century during the Kediri and Singhasari period. Unlike the earlier naturalistic, relaxed and flowing figures of classical Central Java-style (Sailendra art c. 8th to 10th century), this East Javanese style demonstrates a stiffer pose, stylised and rendered inwayang-like figures, such as those carved on East Javanese temple's bas-reliefs. The bas-reliefs were projected rather flat from the background. This style was later preserved inBalinese art, especially in itsKamasan style classical paintings and Balinese wayang.
The statues of Hindu gods and Buddhist deities in Majapahit art were also the continuations of its previous Singhasari art. The statues of East Javanese period tends to be a stiffer and frontal-formal pose, compared to the statues of Central Javanese art (c. 9th century) that are more Indianized style, relaxed intribhanga pose. The stiffer pose of Majapahit gods statues is probably in accordance with the statue's function as the deified portrayal self of the dead Majapahit monarch. The carving, however, is richly decorated, especially with a fine floral carving of lotus plants carved on the stela behind the statue. Examples of Majapahit statues are the Harihara statue from Simping temple, believed to be the deified portrayal ofKing Kertarajasa, the statue of Parwati believed to be the portrayal ofQueen Tribhuwana, and a statue of the queenSuhita discovered at Jebuk, Kalangbret, Tulungagung, East Java.
Clay pottery and brick masonry are a popular feature in Majapahit art and architecture. TheMajapahit Terracotta art also flourished in this period. Significant numbers ofterracotta artefacts were discovered inTrowulan. The artefacts range from human and animal figurines, jars, vessels, water containers,piggy banks, bas reliefs, architectural ornaments, roof pinnacles, floor tiles, to pipes and roof tiles.
One of the most interesting findings is the Majapahit piggy bank. Several boar-shaped piggy banks have been discovered in Trowulan. It is probably the origin of Javanese-Indonesian word to refer for saving or money container. The wordcelengan inJavanese andIndonesian means both "savings" and "piggy bank". It was derived from the wordceleng which means "wild boar", thesuffix "-an" was added to denote its likeness. One important specimen is stored in the National Museum of Indonesia, it has been reconstructed since this large piggy bank has been found broken to pieces.
Terracotta money boxes also have been found in different shapes, such as tubular or boxes, with slits to slip coins. Another important terracotta artefact is the head figurine of a man popularly thought to be the depiction of Gajah Mada, although it is not certain about who was depicted in these figurines.
Reliefs from the main temple of thePanataran temple complex, depicting walls, gates, towers, and citizens
In his bookYingya Shenglan, Ma Huan also describes the Majapahit cities: most of them do not have walls surrounding the city or the suburbs. He describes the king's palace in Majapahit. The king's residence is surrounded with thick red brick walls more than threechang high (about 30 feet 7 inches or 9.32 metres), with length of more than 200 paces (340 yards or 310 metres) and on the wall there are two layers of gates, the palace is very well guarded and clean. The king's palace was a two-storey building, each of them 3 or 4chang high (9.32–12.42 metres or 30.6–40.7 feet). It had wooden plank floors and exposed mats made from rattan or reeds (presumably palm leaves), where people sat cross-legged. The roof was made of hardwood shingles (Javanese:sirap) laid as tiles.[26] This description of the palace is very different than that of Odoric of Pordenone, who visited Majapahit in the previous century during the reign of Jayanegara (1309–1328).[83]: 332 The reason of this was because Ma Huan likely stayed at a special area reserved for envoys, which was still 1.5 days' journey away from the real Majapahit palace.[89]
Odoric described the palace in more detail: The palace was described as being richer and finer than any existing palace at that time in the world. It had grand, broad, and lofty staircases; which the steps alternately made of gold and silver. The pavement of the palace was made alternately with one tile of gold and the other of silver, and the inside wall plated all over with gold, with knight sculptures of gold ornamented with precious stones. The ceiling of Majapahit palace was made of pure gold.[82]: 87
According to Ma Huan, the houses of commoners had thatched roofs (nipa palm leaves). Every family has a storage shed made of bricks, about 3 or 4chi (48.9 inches or 124 centimetres) above the ground, where they kept the family property, and they lived on top of this building, to sit and sleep.[26] Not every house in Java looked like this: According to theHistory of the Song dynasty, houses in Java are grand and handsome – they are decorated with gold and jade. The chronicle also noted that when Chinese merchants arrive there they are received as guests in a public building.[59]: 16 [90] This indicates that Ma Huan had not yet arrived at the center of Majapahit capital, and was only observing the outskirts.[91][89]
Tegowangi temple reliefs and traditional houses of Bali. Balinese architecture is deeply influence by Majapahit.
The Majapahit temple architecture follows the east Javanese styles, in contrast to earlier central Javanese style. This east Javanese temple style is also dated back from Kediri period c. 11th century. The shapes of Majapahit temples tend to be slender and tall, with a roof constructed from multiple parts of stepped sections formed a combined roof structure curved upward smoothly creating theperspective illusion that the temple is perceived taller than its actual height. The pinnacle of the temples are usually cube (mostly Hindu temples), sometimes dagoba cylindrical structures (Buddhist temples). Although some of the temples dated from Majapahit period usedandesite orsandstone, the redbricks is also a popular construction material.
Left to right:
The 16.5-metre tall Bajang RatuPaduraksa gate, at Trowulan, echoed the grandeur of Majapahit.
Jabung temple near Paiton, Probolinggo, East Java, dated from Majapahit period
Althoughbrick had been used in thecandi of Indonesia's classical age, it was Majapahit architects of the 14th and 15th centuries who mastered it.[92] Making use of a vine sap andpalm sugar mortar, their temples had a strong geometric quality. The example of Majapahit temples are Brahu temple in Trowulan,Pari in Sidoarjo,Jabung in Probolinggo, andSurawana temple near Kediri. Jabung temple was mentioned in Nagarakretagama as Bajrajinaparamitapura, despite some parts of its roof and pinnacles are now missing, it is one of the most well-preserved Majapahit temple architecture. Another example includes Gunung Gangsir temple near Pasuruan. Some of the temples are dated from the earlier period but renovated and expanded during Majapahit era, such asPenataran, the largest temple in East Java dated back toKediri era. This temple was identified in Nagarakretagama as Palah temple and reported being visited by King Hayam Wuruk during his royal tour across East Java. Another notable temple of Eastern Javanese style isJawi temple in Pandaan – also visited by King Hayam Wuruk, the temple was mentioned in Nagarakretagama as Jajawa, and was dedicated as a mortuary temple for his great-grandfather, King Kertanegara of Singhasari.
Some of the typical architectural styles are believed to be developed during Majapahit era; such as tall and slender roofed red brick gate commonly called askori agung orpaduraksa, and also split gate ofcandi bentar. The large split gate of Wringin Lawang located at Jatipasar, Trowulan, Mojokerto, East Java, is one of the oldest and the largest survivingcandi bentar dated from Majapahit era. Thecandi bentar took shape of typical Majapahit temple structure – consists of three parts; foot, body and tall roof – evenly split into two mirroring structures to make a passage in the centre for people to walk through. This type of split gate has no doors and provides no real defensive purpose but narrowing the passage. It probably only served the ceremonial and aesthetic purpose, to create the sense of grandeur, before entering the next compound through tall roofpaduraksa gate with enclosed door. The example ofkori agung orpaduraksa style gate is the elegant Bajang Ratu gate richly decorated with Kala demon, cyclops and also the bas-relief telling the story of Sri Tanjung. Those typical Majapahit architectural style has deeply influenced the Javanese andBalinese architecture of later period. The current prevalence of Majapahit style pendopo pavilion, candi bentar and paduraksa gates was owed to the influence of Majapahit aesthetics on Javanese and Balinese architecture.[93]
The stepped terraces, pavilions, andsplit gates ofCetho temple complex on mount Lawu slopes
In later period near the fall of Majapahit, the art and architecture of Majapahit witnessed the revival of indigenous native Austronesianmegalithic architectural elements, such asSukuh andCetho temples on western slopes ofMount Lawu. Unlike previous Majapahit temples that demonstrate typical Hindu architecture of high-rise towering structure, the shape of these temples arestep pyramid, quite similar to Mesoamericanpyramids. The stepped pyramid structure calledPunden Berundak (stepped mounds) is a common megalithic structure duringIndonesian prehistoric era before the adoption of Hindu-Buddhist culture.
TheDaoyi Zhi, which was written c. 1339 CE, mentioned about Java's wealth and prosperity of the period:
"The fields of Java are rich and its soil is level and well watered, therefore grain and rice are abundant, twice as much as in other countries. The people do not steal, and what is dropped on the road is not taken up. The common saying: "prosperous Java" means this country. Men and women wrap up their head and wear long clothes."[94]: 124
Also inYingya Shenglan, Ma Huan reported the Javanese economy and market.Rice is harvested twice a year, and its grain is small. They also harvest whitesesame andlentils, but there is nowheat. This land producessapan wood (useful to produce red dye),diamonds,sandalwood,incense,puyang pepper,cantharides (green beetles used for medicine),steel,turtles, tortoiseshell, strange and rare birds; such as a largeparrot as big as a hen, red and green parrots, five-colored parrots, (all of them can imitate the human voice), alsoguinea fowl, ' bird hanging upside down ', five-coloured pigeon,peacock, 'betel tree bird', pearl bird, and green pigeons. The beasts here are strange: there are white deer, whitemonkey, and various other animals. Pigs,goats, cattle,horses, poultries, and there are all types ofducks, however donkeys and geese are not found.[26]
For the fruits, there are all kinds ofbananas,coconut,sugarcane,pomegranate,lotus,mang-chi-shi (manggis ormangosteen),watermelon andlang Ch'a (langsat orlanzones).Mang-chi-shi – is something like a pomegranate, peel it like an orange, it has four lumps of white flesh, sweet and sour taste and very delicious.Lang-ch'a is a fruit similar to Loquat, but larger contained three blocky white flesh with a sweet and sour taste. Sugarcane has white stems, large and coarse, with roots reaching 3chang (30 feet 7 inches). In addition, all types of squash and vegetables are there, just a shortage ofpeach,plum andleek.[26]
Taxes and fines were paid in cash. Javanese economy had been partly monetised since the late 8th century, using gold and silver coins. Previously, the 9th-centuryWonoboyo hoard discovered in Central Java shows that ancient Javan gold coins were seed-shaped, similar to corn, while the silver coins were similar to buttons. In about the year 1300, in the reign of Majapahit's first king, an important change took place: the indigenous coinage was completely replaced by imported Chinese copper cash. About 10,388 ancient Chinese coins weighing about 40 kg were even unearthed from the backyard of a local commoner inSidoarjo in November 2008. Indonesian Ancient Relics Conservation Bureau (BP3) of East Java verified that those coins dated as early as Majapahit era.[95] The reason for using the foreign currency is not given in any source, but most scholars assume it was due to the increasing complexity of Javanese economy and a desire for acurrency system that used much smaller denominations suitable for use in everyday market transactions. This was a role for which gold and silver are not well suited.[53]: 107 Thesekepeng Chinese coins were thin rounded copper coins with a square hole in the centre of it. The hole was meant to tie together the money in a string of coins. These small changes – the imported Chinese copper coins – enabled Majapahit further invention, a method of savings by using a slitted earthenware coin container. These are commonly found in Majapahit ruins, the slit in the small opening to put the coins in. The most popular shape is boar-shapedcelengan (piggy bank).
Ancient red-brick canal discovered in Trowulan. Majapahit had a well-developed irrigation infrastructure.
Some idea of the scale of the internal economy can be gathered from scattered data in inscriptions. The Canggu inscriptions dated 1358 mentions 78 ferry crossings in the country (mandala Java).[53]: 107 Majapahit inscriptions mention a large number of occupational specialities, ranging from gold and silversmiths to drink vendors and butchers. Although many of these occupations had existed in earlier times, the proportion of the population earning an income from non-agrarian pursuits seems to have become even greater during the Majapahit era.
The great prosperity of Majapahit was probably due to two factors. Firstly, the northeast lowlands of Java were suitable for ricecultivation, and during Majapahit's prime numerousirrigation projects were undertaken, some with government assistance. Secondly, Majapahit's ports on the north coast were probably significant stations along the route to obtain the spices ofMaluku, and as the spices passed through Java they would have provided an important source of income for Majapahit.[53]: 107
The Nagarakretagama states that the fame of the ruler of Wilwatikta (a synonym for Majapahit) attracted foreign merchants from far and wide, including Indians, Khmers, Siamese, and Chinese among others. While in the later period,Yingya Shenglan mentioned that large numbers of Chinese traders and Muslim merchants from the west (from Arabia and India, but mostly from Muslim states in Sumatra and the Malay Peninsula) are settling in Majapahit port cities, such as Tuban, Gresik and Hujung Galuh (Surabaya). A special tax was levied against some foreigners, possibly those who had taken up semi-permanent residence in Java and conducted some type of enterprise other than foreign trade. The Majapahit Empire had trading links with ChineseMing dynasty,Đại Việt andChampa in today Vietnam,Cambodia, SiameseAyutthayan, BurmeseMartaban and the south IndianVijayanagara Empire.[96]
During the Majapahit era, almost all of the commodities from Asia were found in Java. This is because of extensive shipping by the Majapahit empire using various type of ships, particularly the jong, for trading to faraway places.[97] Ma Huan (Zheng He's translator) who visited Java in 1413, stated that ports in Java were trading goods and offer services that were more numerous and more complete than other ports in Southeast Asia.[98]
Three designs ofSurya Majapahit, the sun emblem of the kingdom
During the reign ofHayam Wuruk, Majapahit employed a well-organised bureaucratic structure for administrative purposes. The hierarchy and structure relatively remain intact and unchanged throughout Majapahit history.[99] The king is the paramount ruler, as thechakravartin he is considered the universal ruler and believed to be the living god on earth. The king holds the highest political authority and legitimacy.
Thelaw and order of Majapahit kingdom follows the regulations related to the criminal code of law which became the guidelines for people's lives at that time. This rule of law can be found in a manuscript calledKutaramanawa Dharmashastra or translated as "the Book of Religious Legislation". According to the historian Slamet Muljana's notes in the bookPerundang-undangan Madjapahit (1967), there is no definite record regarding the time when this criminal law was drafted. However, based on some evidence, it can be concluded that this book of law written in old Javanese was originated from the Majapahit period during the reign of KingRajasanagara.[100]
In Majapahit, the punishment for thecrime ofmurder was death. According to the manuscript Kidung Sorandaka, it was said that Demung Sora, a minister of Majapahit court, was sentenced to death penalty under theAstadusta provisions for his crime on killing Mahisa Anabrang.Astadusta is a part of theKutaramanawa Dharmashastra which regulates the punishment for murder.[100] Overall, this criminal code consists of 19 sections that regulate various aspects of life. In addition to the punishment for the crime of murders which are summarised in theAstadusta section, there are also rules regardingbuying and selling,debts, marriage, andpawnbroker. The punishments handed down included the death penalty, mutilation of the guilty body parts, fines and compensation. Additional penalties included ransom, confiscation, and money compensation for medication and drugs.[100]
According to the Chinese description inYingya Shenglan, when the one being stabbed was wounded and dead, the murderer will flee and hide for three days, then he will not lose his life. But if he was caught during the fight, he will instantly be stabbed to death (execution by stabbing). The country of Majapahit knows nocaning for major or minor punishment. They tied the guilty men on his hands in the back with rattan rope and paraded them, and then stabbed the offender in the back where there is a floating rib which resulted in instant death.[26] Judicial executions of this kind were frequent.
During his daily administration, the king is assisted by bureaucratic state officials that also included the close relatives of the kings that hold certain esteemed titles. The royal order or edict usually transmitted from the king to the high officials well to their subordinates. The officials in Majapahit courts are:
Rakryan Mahamantri Katrini, usually reserved for the king's heir
Rakryan Mantri ri Pakira-kiran, the board ofministers that conduct the daily administration
Dharmmadhyaksa, the officials of laws, state laws as well as religious laws
Dharmma-upapatti, the officials concerning religious affairs
Within the ministers ofRakryan Mantri ri Pakira-kiran there is the most important and the highest minister titledRakryan Mapatih orPatih Hamangkubhumi. This position is analogous toprime minister, and together with the king, they determine the important state policies, including war or peace. Among the Dharmmadhyaksa officials, there isDharmmadhyaksa ring Kasewan (State's highest HinduShivaist priest) andDharmmadhyaksa ring Kasogatan (State's highest Buddhist priest), both are the authorities of the religious law of each dharmic faiths.
There is also the board of advisors which consists of the elders within the royal family calledBhattara Saptaprabhu. This council consists of seven influential elders – mostly directly related to the king. They are theBhres (Duke or Duchess) acted as regional kings, the rulers of Majapahit provinces. This council congregates, offers advice, considered the king, and often formed an assembly to judge a certain important case in the court. Example of their office was, their sentence to temporarily suspend Mahamantri Gajah Mada, as a punishment since he was held responsible for the shamefully disastrousBubat incident. The council also sentenced the execution of Raden Gajah (Narapati) for decapitating Bhre Wirabhumi inRegreg war.[101]: 481
Nagara: the province, ruled by therajya (governor), ornatha (lord), orbhre (prince or duke)
Watek: the regency, administered bywiyasa,
Kuwu: the district, administered byakuwu,
Wanua: the village, administered bythani,
Kabuyutan: the hamlet or sanctuary place.
During its formation, Majapahit traditional realm only consists of lesser vassal kingdoms (provinces) in eastern and central Java. This region is ruled by provincial kings calledPaduka Bhattara with the titleBhre, shortened form ofBhatara i (Bhatara of). This title is the highest position below the monarch and similar to duke or duchess. Usually, this position reserved for the close relatives of the king. They have to administer their provinces, collect taxes, send annual tributes to the capital, and manage the defences of their borders.
During the reign ofDyah Hayam Wuruk (formally King Rajasanagara; 1350–1389) there were 12 provinces of Majapahit, administered by king's close relatives:
[102] List of Majapahit provinces administered by the king's relatives based onWaringin Pitu inscription (1447) written during the reign of Dyah Kertawijaya (formally King Wijayaparakramawardhana).
When Majapahit entered the thalassocracy imperial phase during the administration of Gajah Mada, several overseas vassal states were included within the Majapahit sphere of influence, as a result, the new larger territorial concept was defined:
The extent of Majapahit's influence under Hayam Wuruk in 1365 according to Nagarakretagama
Negara Agung, or the Grand State, the core kingdom. The traditional or initial area of Majapahit during its formation before entering the imperial phase. This includes the capital city and the surrounding areas where the king effectively exercises his government. The area in and around royal capital ofTrowulan, the port of Canggu and sections ofBrantas River valley near the capital, also mountainous areas south and southeast of the capital, all the way toPananggungan andArjuno-Welirang peaks, are the core realm of the kingdom. The Brantas river valley corridor, connecting Majapahit Trowulan area to Canggu and estuarine areas in Kahuripan (Sidoarjo) andHujung Galuh port (Surabaya) are considered parts ofNegara Agung.
Mancanegara, areas surroundingNegara Agung – traditionally refer to Majapahit provinces in East and Central Java. This area covered the eastern half of Java, with all its provinces ruled by theBhres (dukes), the king's close relatives. These areas are directly influenced by Javanese Majapahit court culture and obliged to pay annual tributes. These areas usually possess their rulers that might be directly related, foster an alliance or intermarried with the Majapahit royal family. Majapahit stationed their officials and officers in these places and regulate their foreign trade activities and collect taxes, yet they enjoyed substantial internal autonomy. This includes the rest ofJava island,Madura andBali. However, in the later period, overseas provinces which have developed culture reflected or comparable to those of Java, or possess significant trading importance, are also consideredmancanegara. Either the province has its own native rulers subject (vassal) to the king, or a regent appointed and sent by the king to rule the region. This realm includesDharmasraya,Pagaruyung,Lampung andPalembang inSumatra.
Nusantara, areas which do not reflect Javanese culture, but are included as colonies and they had to pay an annual tribute. They had their native polity intact, enjoyed substantial autonomy and internal freedom, and Majapahit did not necessarily station their officials or military officers here; however, any challenges on Majapahit oversight might draw a severe response. These areas such as the vassal kingdoms and colonies in theMalay Peninsula,Borneo,Lesser Sunda Islands,Sulawesi andMaluku.
A 1.79 kilogram, 21-karat Majapahit periodgold image discovered inAgusan,Philippines, copied Nganjuk bronze images of the early Majapahit period,[103] signify Majapahit cultural influence on southern Philippines.
The true nature of Majapahitsuzerainty is still a subject of study and even has sparked controversy. Nagarakretagama describes Majapahit as the centre of a hugemandala consists of 98 tributaries stretching from Sumatra to New Guinea. Some scholars have discounted this claim as merely a sphere of limited influence, or even just a statement of geographical knowledge.[7]: 87
Nevertheless, the Javanese overseas prestige and influence during the lifetime of Hayam Wuruk was undoubtedly considerable.[10] Majapahit fleets must have periodically visited many places in the archipelago to acquire formal submission, or the splendour of Majapahit court might have attracted regional rulers to send a tribute, without any intention to submit to Majapahit's order.[7]: 87
All of those three categories – theNegara Agung, Mancanegara andNusantara, were within the sphere of influence of the Majapahit empire.
The model of political formations and power diffusion from its core in the Majapahit capital city that radiates through its overseas possessions was later identified by historians as "mandala" model. The term mandala derived from Sanskrit "circle" to explain the typical ancient Southeast Asian polity that was defined by its centre rather than its boundaries, and it could be composed of numerous other tributary polities without undergoing administrative integration.[105] The territories belongs within Majapahit Mandala sphere of influence were those categorised as Mancanegara and Nusantara. These areas usually have their indigenous rulers, enjoy substantial autonomy and have their political institution intact without further integration into Majapahit administration. The same mandala model also applied to previous empires;Srivijaya andAngkor, and also Majapahit's neighbouring mandalas; Ayutthaya and Champa.
Foreign or overseas territories are mentioned in Nagarakretagama canto 15 stanza 1. These territories include Syangka (Siam), Ayodyapura (Ayutthaya), Dharmmanagari (Ligor), Marutma (Martaban orMergui), Rajapura (Rajpuri in the south of Siam), Singhanagari (Singhapuri on the branch of the river Menam), Campa, and Kamboja (Cambodia).[106]: 35–36 The relationship between Majapahit and these territories is calledkachaya, which means "to be exposed to light". It is interpreted as protected or sheltered. The term "protected area" in the modern state system is referred to as aprotectorate.[107]: 234–235
In addition, in canto 83 stanza 4 and 93 stanza 1 are mentioned the places that became the origin of merchants and scholars. The regions are Jambudwipa (India), Cina,Karnataka (South India), and Goda (Gauḍa).[106]: 35–36 What is different is Yawana (Arabs, see explanation), as mentionedanyat i yawana mitreka satata (different is Yawana who is a permanent ally).[107]: 234 [108]
The question whether Majapahit is considered anempire or not is actually depends on the definition of the word and concept of "empire" itself. Majapahit did not performed direct administration of its overseas possessions, they did not maintain permanent military occupation, and did not imposes its political and cultural norms over a wide area; thus it is not sufficiently considered an empire in a traditional sense. However, if being an empire means the projection of military power at will, formal acknowledgement of overlordship by vassals, and the regular tribute delivery to the capital, then Java's relationship to the rest of archipelagic realm can well be considered an imperial one; thus Majapahit can be considered an empire.[1]
In later period, Majapahit's hold on its overseas possessions began to wane. According toWaringin Pitu inscription (dated 1447) it was mentioned that Majapahit's core realm was consisted of 14 provinces, that administrated by the ruler titledBhre.[109] The provinces written in the inscription are:
The inscription, however, did not mention Majapahit's vassals in other areas around the period, such as:
Indragiri in Sumatra andSiantan (now inPontianak in the west coast of Borneo), which according to theMalay Annals, were given as a dowry toMalacca for the marriage of a Majapahit princess andMansur Shah sometime during his reign.[71] SultanMansur Shah reigned from 1459 to 1477,[32] which implies that Indragiri and Siantan were both still under Majapahit's control in 1447.
Jambi andPalembang, which only ceased to be under Majapahit suzerainty when seized byDemak.[76]: 154–155
AndBali, which were known to be the last stronghold of the Hindu-Javanese civilization during Majapahit's downfall.[32]
The bookSuma Oriental by Tomé Pires written in 1515 records that Java (Majapahit) ruled as far as the Moluccas on the east side and most of the west side of the archipelago; and almost the whole island of Sumatra was under its control and also controlled all the islands known to the Javanese. Majapahit ruled over these for a long time until about a hundred years earlier, when its power began to wane until it became similar to that during the year of Pires' visit to Java (March–June 1513).[76]: 174
The army of Majapahit was divided into 2 main types, namelyprajurit (professional soldier) andlevy taken up from peasants. The main weapon used was the spear.[110]: 84–85, 130 Initially, cavalry only existed in limited numbers. They were mainly used for scouting and patrol, and were most likely armed with lances.[110]: 90, 94 After the Mongol invasion, the use of horses became more widespread in Java, especially for war.[111]: 12–13 Chariots are used for transporting soldiers to the battlefield and were "parked" before the battle. Some chariots were indeed used in battle, for example, the prime minister Nambi rode a chariot and served as an archer in the Rangga Lawe rebellion (1295 CE). Gajah Mada also rode in a chariot when attacking Sundanese troops in theBubat battle (1357). Chariots were carved at the Penataran Temple, seemingly modeled from the real world.[110]: 96, 98 [112]: 64, 76 [113]: 141, 142 War elephants were used mainly for transport, or as a mount for nobility and soldiers of higher rank.[110]: 101
Majapahit had 30,000 full-time professional troops, whose soldiers and commanders were paid in gold. This shows the existence of astanding army, an achievement that only a handful of Southeast Asian empires could hope to achieve.[114]: 185 [115]: 467 In addition to these professional soldiers, Majapahit was strengthened by troops from subordinate countries and regional leaders.[50]: 277 From the records ofSuma Oriental and Malay Annals, the total number of Majapahit troops could reach 200,000 people.[116]: 175–176 [117] The Majapahit troops were multiethnic, similar to theYogyakarta Sultanate military which hadBugis and Dhaeng (Makassar) troops. As noted inHikayat Raja-Raja Pasai:
So the two parties returned to their respective places. That was how the war went on every day, for about three months, the war was unrelenting, because the Javanese kingdom also received help from foreign lands.[118]
Gunpowder weapons used by Majapahit:
Bronze hand cannon-typecetbang, found in the Brantas river, Jombang
A double-barrelled cetbang on a carriage, with swivel yoke, c. 1522. The mouth of the cannon is in the shape ofJavanese Nāga.
Gunpowder technology entered Java in theMongol invasion of Java (1293 A.D.).[119][120]: 220 Majapahit underMahapatih (prime minister)Gajah Mada utilized gunpowder technology obtained from theYuan dynasty for use in the naval fleet.[121] During the following years, the Majapahit army have begun producing cannons known ascetbang. Early cetbang (also called eastern-style cetbang) resembled Chinese cannons and hand cannons. Eastern-style cetbangs were mostly made of bronze and were front-loaded cannons. It fires arrow-like projectiles, but round bullets and co-viative projectiles[note 17] can also be used. These arrows can be solid-tipped without explosives, or with explosives and incendiary materials placed behind the tip. Near the rear, there is a combustion chamber or room, which refers to the bulging part near the rear of the gun, where the gunpowder is placed. The cetbang is mounted on a fixed mount, or as a hand cannon mounted on the end of a pole. There is a tube-like section on the back of the cannon. In the hand cannon-type cetbang, this tube is used as a socket for a pole.[123]: 94
Because of the close maritime relations of the Nusantara archipelago with the territory of west India, after 1460 new types of gunpowder weapons entered the archipelago through Arab intermediaries. This weapon seems to be cannon and gun of Ottoman tradition, for example theprangi, which is abreech-loading swivel gun.[123]: 94–95 It resulted in a new type of cetbang, called "western-style cetbang". It can be mounted as a fixed or swivel gun, small-sized ones can be easily installed on small vessels. In naval combat, this gun is used as an anti-personnel weapon, not anti-ship. In this age, even to the 17th century, Nusantaran soldiers fought on a platform calledbalai and performed boarding actions. Loaded with scatter shots (grapeshot,case shot, ornails and stones) and fired at close range, the cetbang would have been effective at this type of fighting.[124]: 241 [125]: 162
Majapahit had elite troops calledBhayangkara. The main task of these troops is for protecting the king and nobilities, but they may also be deployed to the battlefield if required. TheHikayat Banjar noted theBhayangkara equipments in the Majapahit palace:
Maka kaluar dangan parhiasannya orang barbaju-rantai ampat puluh sarta padangnya barkupiah taranggos sakhlat merah, orang mambawa astenggar ampat puluh, orang mambawa parisai sarta padangnya ampat puluh, orang mambawa dadap sarta sodoknya sapuluh, orang mambawa panah sarta anaknya sapuluh, yang mambawa tumbak parampukan barsulam amas ampat puluh, yang mambawa tameng Bali bartulis air mas ampat puluh. So came out with their ornaments men withchain mail numbered forty alongside their swords and redkopiah [skull cap], men carryingastengger [arquebus] numbered forty, men carrying shield and swords numbered forty, men carryingdadap [a type of shield][note 18] andsodok [broad-bladed spear-like weapon][note 19] numbered ten, men carrying bows and arrows numbered ten, (men) who carriedparampukan spears[note 20] embroidered with gold numbered forty, (men) who carried Balinese shields with golden water engraving numbered forty. – Hikayat Banjar, 6.3[131]: Line 1209–1214 [132]
Cropped portion of China Sea in theMiller atlas, showing six and three-masted jong
A relief showing scale armor, probably from Penataran temple complex
Bodhisattva Manjusri wielding a sword, fromCandi Jago, 1343
Military forces in various parts of Southeast Asia were lightly armored. As was common in Southeast Asia, most of the Javanese forces were composed of temporarily conscripted commoners (levy) led by the warrior and noble castes. The "peasant army" was usually bare-chested wearing asarung, armed with spear, short sword, or bow and arrows.[133]: 111–113 The richer (higher rank) soldiers wore armor calledkawaca.[note 21][110]: 78 Irawan Djoko Nugroho argues that it may be shaped like a long tube and was made of cast copper.[135] In contrast, the regular infantry (professional soldiers, not the levy) wore a scale armor calledsiping-siping.[110]: 75, 78–79 There is also a kind of steel helmet calledrukuh.[136][110]: 20, 78, 80 Other kinds of armor used in Majapahit-era Java waswaju rante (chain mail armor) andkarambalangan (a layer of metal worn in front of the chest).[137][138][139] InKidung Sunda canto 2 stanza 85 it is explained that themantris (ministers or officers) of Gajah Mada wore armor in the form of chain mail or breastplate with gold decoration and dressed in yellow attire,[140]: 103 while Kidung Sundayana canto 1 stanza 95 mentioned that Gajah Mada wore golden embossedkarambalangan, armed with gold-layered spear, and with a shield full of diamond decoration.[139][138]
Majapahit also pioneered the use of firearms in the archipelago. Even though the knowledge of making gunpowder-based weapons has been known after the failed Mongol invasion of Java, and the predecessor of firearms, thepole gun (bedil tombak) was recorded by Ma Huan in hisYingya Shenlan as being used by theJavanese for marriage ceremony in 1413,[141][124]: 245 the knowledge of making "true" firearms came much later, after the middle of the 15th century. It was brought by theIslamic nations of West Asia, most probably theArabs. The precise year of introduction is unknown, but it may be safely concluded to be no earlier than 1460.[142]: 23
Xingcha Shenglan (星槎勝覽) written byFei Xin c. 1436 stated that Java (Majapahit) is equipped with armored soldiers and equipment, and it is the center of the Eastern people.[143][144]Haiguo Guangji (海国广记) andShuyu zhouzi lu (殊域周咨錄) recorded that Java is vast and densely populated, and their armored soldiers and hand cannons (火銃—huǒ chòng) dominated the Eastern Seas.[145]: 755 [146][147]
Tomé Pires' 1513 account tells the army of Gusti Pati (Patih Udara), viceroy ofBatara Vojyaya (probably Brawijaya or Ranawijaya), numbered 200,000 men, 2,000 of which are horsemen and 4,000 musketeers.[76]: 175–176 Duarte Barbosa ca. 1514 recorded that the inhabitants of Java are great masters in casting artillery and very good artillerymen. They make many one-pounder cannons (cetbang orrentaka), long muskets,spingarde (arquebus),schioppi (hand cannon),Greek fire, guns (cannons), and other fire-works.[148]: 198 [149]: 224 Every place is considered excellent in casting artillery, and in the knowledge of using it.[150]: 254 [148]: 198
Reliefs at the main temple of the Penataran temple complex, 1269 saka or 1347 CE.
Worn-out reliefs in Candi Penataran, showing an armored horse rider, armored warriors, and a chariot.
Battle scene from the relief of the Krishnayana story.
Troops consisting of war chariots, spearmen, and a war elephant.
The first true cavalry (organized units of cooperative horsemen) in Java may have appeared during the 12th century CE.[151] The old Javanese manuscriptkakawin Bhomāntaka mentioned early Javanese horse lore and horsemanship.[152] The manuscript may reflect the conflict (allegorically) between the newly formed Javanese cavalry and the well-established elite infantry of Javanese armies.[153] In the 14th century CE, Java became an important horse breeder and the island was even listed among horse suppliers to China.[154] During the Majapahit period, the quantity and quality ofJavanese horse breeds steadily grew. In 1513 CE Tomé Pires praised the highly decorated horses of Javanese nobility, complemented by gold-studded stirrups and lavishly decorated saddles that were "not found anywhere else in the world".[76]: 174–175 [155] TheSumbawa pony seems to have been derived from the Javanese domesticated horse introduced by Majapahit in the 14th century CE.[156]
Soldiers and equipments depicted in the main temple of Penataran
Majapahit had a naval troops that was distinguished from ground troop units, which was calledwwang jaladhi. Naval troops get preferential treatment in terms of facilities. Majapahit navy personnel were large, as noted Nagarakretagama canto 16 stanza 5:[157][158]: 17, 148, 281 [159]
irika tang anyabhumi sakhahemban ing Yawapuri, (Then 'Anyabhumi' [other lands] everywhere were all united in the Javanese kingdom,)
amateh i sajna sang nrpati khapwa satya ring ulah, (obey every command of the king. All are faithful in attitude,)
pituwi sing ajñalanghyana dinon wiśirnna sahana, (even though there were treaty violators, they were attacked by expeditionary forces and were all destroyed,)
tekap ikang watek jaladhi mantry aneka suyaśa. (by the activity of the group of 'mantri jaladhi' [naval officers] who were numerous, glorious.)
The main warship of the Majapahit navy was thejong. The jongs were large transport ships that could carry 100–2000 tons of cargo and 50–1000 people. They are about 26.36–80.51 m inLOD (deck length) and 28.99–88.56 m inLOA (overall length). A jong from 1420 nearly crossed the Atlantic Ocean.[160][better source needed] A type of large nine-decked jong that was recorded inKidungPanji Wijayakrama-Rangga Lawe (c. 1334) was calledjong sasangawangunan, it carried 1000 fighting men with red sails.[113]: 91 The exact number of jongs fielded by Majapahit is unknown, but the largest number of jongs deployed in an expedition was about 400 jongs when Majapahit attacked Pasai.[43] The average jong used by Majapahit would be about 76.18–79.81 mLOA, carrying 600–700 men, with 1200–1400 tonsdeadweight.[161]: 60–62 Before theBattle of Bubat in 1357, theSunda king and the royal family arrived in Majapahit after sailing across theJava Sea in a fleet of 200 large ships and 2000 smaller vessels.[140]: 16–17, 76–77 The royal family boarded a nine-decked hybrid Sino-Southeast Asian junk (Old Javanese:Jong sasanga wangunanring Tatarnagari tiniru). This hybrid junk incorporated Chinese techniques, such as using iron nails alongside wooden dowels, the construction of watertight bulkheads, and the addition of a central rudder.[162]: 270 [163]: 272–276 Besides that, other types of vessels used by Majapahit navy aremalangbang,kelulus,pelang,jongkong,cerucuh, andtongkang.[43][63][164] In the 16th centurylancaran andpenjajap are also used.[76]: 195 [165]: 282 Modern depictions of the Majapahit navy often depictoutrigger ships, in reality, these ships were from 8th-centuryBorobudur ship bas relief. Research by Nugroho concluded that the main vessels used by Majapahit did not use outriggers, and usingBorobudur engraving as the basis for reconstructing the Majapahit ship is wrong and misleading.[166][167]
During the Majapahit era, Nusantaran exploration reached its greatest accomplishment.Ludovico di Varthema (1470–1517), in his bookItinerario de Ludouico de Varthema Bolognese stated that the Southern Javanese people sailed to "far Southern lands" up to the point they arrived at an island where a day only lasted four hours long and was "colder than in any part of the world". Modern studies have determined that such place is located at least 900 nautical miles (1666 km) south of the southernmost point ofTasmania.[168]: 248–251
The Javanese people, like otherAustronesian ethnicities, use a solid navigation system: Orientation at sea is carried out using a variety of different natural signs, and by using a very distinctiveastronomy technique called "star path navigation". Basically, the navigators determine the bow of the ship to the islands that are recognized by using the position of rising and setting of certain stars above the horizon.[169]: 10 In the Majapahit era,compasses andmagnets were used, andcartography (mapping science) was developed. In 1293 CE Raden Wijaya presented a map and census record to theYuan Mongol invader, suggesting that mapmaking has been a formal part of governmental affairs in Java.[36]: 53 The use of maps full of longitudinal and transverse lines, rhumb lines, and direct route lines traveled by ships were recorded by Europeans, to the point that the Portuguese considered the Javanese maps were the best map in the early 1500s.[168]: 249 [76]: lxxix [170][171][172][173]
"...a large map of a Javanese pilot, containing theCape of Good Hope,Portugal and the land ofBrazil, theRed Sea and theSea of Persia, theClove Islands, the navigation of the Chinese and the Gores, with their rhumbs and direct routes followed by the ships, and the hinterland, and how the kingdoms border on each other. It seems to me. Sir, that this was the best thing I have ever seen, and Your Highness will be very pleased to see it; it had the names in Javanese writing, but I had with me a Javanese who could read and write. I send this piece to Your Highness, which Francisco Rodrigues traced from the other, in which Your Highness can truly see where theChinese andGores come from, and the course your ships must take to the Clove Islands, and where the gold mines lie, and the islands ofJava andBanda, of nutmeg and mace, and the land of the King ofSiam, and also the end of the land of the navigation of the Chinese, the direction it takes, and how they do not navigate farther."
14th-century gold armlets and rings in East Javanese Majapahit style, found at Fort Canning Hill,Singapore, suggests thatTumasik orSingapura was within Majapahit sphere of influence.
For several centuries – since the era ofSrivijaya andMedang Mataram (circa 10th century),the classic rivalry between SumatranMalay states andJavanese kingdoms has shaped the dynamics of geopolitics in the region.Their activities in guarding the sea in pursuit of their economic interest, plus their military activities to safeguard this interests, has led to conflicts between Malays and Javanese.[177] Since early of its formation, Majapahit inherited the foreign outlook of its predecessor entity –Singhasari kingdom, in which its last kingKertanegara projected his influence abroad by launchingPamalayu expedition (1275–1293) to incorporate Malay polities in Sumatra and the Malay Peninsula within Javanese sphere of influence. Previously, Singhasari seeks to dominate trade route, especially Malacca strait, and also saw the outreach of Mongolian-Chinese Yuan influence into Southeast Asia as the threat to their interest. During its formation, the returning Pamalayu expedition in 1293 has brought Malayu Kingdoms in Jambi and Dharmasraya under Javanese suzerainty. Therefore, Java often considers itself as the overlord of most of the polities in the Indonesian archipelago.
During the reign of Majapahit's first two monarch – Wijaya and Jayanegara, the kingdom struggled to consolidate its rule, plagued by several rebellions. However, it was not until the reign of its third monarch – Queen Tribhuwana Tunggadewi, and her son, Hayam Wuruk – that the kingdom began to project its power overseas. Majapahit's confidence for dominance was stemmed for their economic and demographic comparative advantage; agrarian as well as a maritime nation; their large rice production, immense human resources, well-organized society, also their mastery in shipbuilding, navigation and military technology; are excellent relatively compared to their neighbours. These strengths were used by Gajah Mada to expand the kingdom's influence and building a maritime empire. This rather imperialistic outlook has projected in the way he forcefully dealt with Majapahit's neighbours; the Pabali (conquest of Bali, 1342–1343) and thePasunda Bubat (1356). Majapahit pulled Bali into their orbit as a vassal state. While the disastrous diplomacy with theSunda kingdom has led to the enmity among them.
Adityawarman, a senior minister of Majapahit depicted as Bhairava. He established thePagaruyung Kingdom in Central Sumatra.
Majapahit overlordship upon Malay states of Sumatra was demonstrated by the rule ofAdityawarman of Malayupura. Adityawarman, the cousin of King Jayanegara, was raised within Majapahit palace and rose to become a senior minister in Majapahit court. He was sent to led Majapahit military expansion to conquer east coast region in Sumatra. Adityawarman then founded the royal dynasty ofMinangkabau inPagarruyung and presided over the central Sumatra region to take control of the gold trade between 1347 and 1375.
Within Indonesian archipelago, Majapahit saw itself as the centre of a huge mandala. This notion is demonstrated by its three-tier administrative hierarchy; Nagara Agung, Mancanegara, and Nusantara.
In Sumatran front, Majapahit did capture Palembang, Jambi and Dharmasraya, invadePasai, and it also saw the settlement ofTumasik, that later becomeKingdom of Singapura, as its rebellious colony, and thus deal with them accordingly.
In later years after the era of Hayam Wuruk, Majapahit has lost their grips on some of their overseas possessions. This led to the thrive and the rise of several polities previously held under Majapahit domination, such asBrunei andMalacca. The rise of Malacca in the 15th century, in particular, is important, because it represents Majapahit eventual failure to control Malacca strait. Previously Majapahit tried to contain the rise of a potential regional rival; a Malay polity in par with Srivijaya, by punishing a rebellion in Palembang and capturing Singapura. In this sense, Malacca was indeed the rival of Majapahit in the competition to dominate the archipelagic realm. Despite this perceived rivalry, in practice, however, the two kingdoms had some close and intense economic and cultural relations. At that time, the trade link between Majapahit ports of Hujung Galuh and Tuban with the port of Melaka must have thrived.
On centre bottom row (no. 8) is a Yǒng-Lè Tōng-Bǎo (永樂通寶) cash coin cast under theYǒng-Lè Emperor (永樂帝) of Ming dynasty. These were cast in great quantities and used byAshikaga,Ryukyu, as well as Majapahit.
Majapahit true rival for domination, however, was the powerfulMing Chinese. After the fall of Yuan, the Ming Emperor eager to project his power into Southeast Asia. On the other hand, Majapahit saw this archipelagic realm as theirs and unwelcome to any perceived Chinese interference. After Majapahit was weakened by Paregreg civil war, and incessant conflicts among its nobles, the arrival of the formidableMing treasure voyages led byZheng He upon Majapahit shores has pushed Majapahit prestige and power to the side. Ming on the other hand, actively support the rise of Malacca. This Ming protection has made Majapahit unwilling and unable to push Malacca anymore.[68]
Majapahit ultimate nemesis, however, was located very close at home; theDemak Sultanate on the northern coast of Central Java. Ming support to Malacca, and Malacca active proselytizing of Islam, has led to the thriving and rise of Muslim traders community in the archipelago, including in Majapahit ports on the north coast of Java. This in turn gradually corroded the prestige of Javanese Hindu-Buddhist kingship, and after several generations, led to the fall of once-mighty Majapahit empire.[178]
Pura Maospahit ("Majapahit Temple") inDenpasar, Bali, demonstrate the typical Majapahit red brick architecture.
Majapahit was the largest empire ever to form in Southeast Asia.[53]: 107 Although its political power beyond the core area in east Java was diffuse, constituting mainly ceremonial recognition of suzerainty, Majapahit society developed a high degree of sophistication in both commercial and artistic activities. Its capital was inhabited by a cosmopolitan population among whom literature and art flourished.[53]: 107
Numbers of local legends andfolklores in the region had mentioned about the Majapahit kingdom. Other than Javanese sources, some regional legends mentioning Majapahit kingdom or its general Gajah Mada also can be found; from Aceh, Minangkabau, Palembang, the Malay Peninsula, Sunda, Brunei, Bali to Sumbawa. Most of them mentioned about the incoming Javanese forces to their land, which was probably a local testament of the empire's expansive nature that once dominating the archipelago. TheHikayat Raja Pasai, a 14th-centuryAceh chronicle tell a Majapahit naval invasion againstSamudra Pasai in 1350. The chronicle described that the Majapahit invasion was a punishment for Sultan Ahmad Malik Az-Zahir's crime on ruining a royal marriage between Pasai Prince Tun Abdul Jalil and Raden Galuh Gemerencang, a Majapahit princess – that led to the death of the royal couple.[42]
The Majapahit style minaret of Kudus Mosque
In West Sumatra, thelegend of Minangkabau mentioned an invading foreign prince – associated with Javanese Majapahit kingdom – being defeated in a buffalo fight.[179] InWest Java, thePasunda Bubat tragedy caused a myth to revolve around Indonesians, which forbids marriage between aSundanese and aJavanese, as it would be unsustainable and only bring misery to the couple.[180] In Malay Peninsula, theMalay Annals mentioned the legend of the fall ofSingapura to Majapahit forces in 1398 was due to the betrayal of Sang Rajuna Tapa that opened the fortified city gate.[181] InBrunei, the folk legend of Lumut Lunting and Pilong-Pilongan islands inBrunei Bay also connected to Majapahit.[182]
Several Javanese legends were originated or become popular during the Majapahit period. ThePanji cycles, the tale ofSri Tanjung, and the epic ofDamarwulan, are popular tales in Javanese andBalinese literatures. The tales of Panji was dated from the older period during Kediri kingdom, while the tale of Sri Tanjung and the epic of Damarwulan took place during the Majapahit period. These tales remained a popular theme in Javanese culture of later period during Mataram Sultanate, and often became the source of inspiration forwayang shadow puppet performance,ketoprak andtopeng dance drama. The Panji tales, in particular, have spread from East Java to become a source of inspiration for literature and dance drama throughout the region, as far as the Malay Peninsula, Cambodia and Siam where he is known as Raden Inao or Enau (Thai:อิเหนา) of Kurepan.[183]
Majapahit had a momentous and lasting influence onIndonesian art andarchitecture. The empire's expansion circa 14th-century contributed to the diffusion Javanese cultural influence throughout the archipelago, which can be seen as a form ofJavanisation. It was probably during this period that some of the Javanese cultural elements, such asgamelan[184] and kris, being expanded and introduced to islands outside of Java. The descriptions of the architecture of the capital's pavilions (pendopo) in theNagarakretagama evoke the JavaneseKraton also theBalinese temples and palace compounds of today. The Majapahit architectural style that often employsterracotta andred brick heavily influenced the architecture of Java and Bali in the later period. The Majapahit stylecandi bentar split gate, thekori orpaduraksa towering red-brick gate, and alsopendopo pavilion have become ubiquitous in Javanese and Balinese architectural features, as seen inMenara Kudus Mosque,Keraton Kasepuhan and Sunyaragi park inCirebon,Mataram Sultanate royal cemetery inKota Gede,Yogyakarta, and various palaces and temples in Bali.[93]
Bas relief fromCandi Penataran describes the Javanese-stylependopo pavilion, commonly found across Java and Bali.
The vivid, rich and festiveBalinese culture is considered one of Majapahit's legacy. The Javanese Hindu civilisation since the era ofAirlangga to the era of Majapahit kings has profoundly influenced and shaped the Balinese culture andhistory.[185] The ancient links and Majapahit legacy is observable in many ways; architecture, literature, religious rituals, dance-drama and artforms. The aesthetics and style of bas-reliefs in Majapahit East Javanese temples were preserved and copied in Balinese temples. It is also because, after the fall of the empire, many Majapahit nobles, artisans and priests had taken refuge either in the interior mountainous region of East Java or across the narrow strait to Bali. Indeed, in some ways, theKingdom of Bali was the successor of Majapahit. Large numbers of Majapahit manuscripts, such asNagarakretagama,Sutasoma,Pararaton andTantu Pagelaran, were being well-kept in royal libraries of Bali and Lombok and provides the glimpse and valuable historical records on Majapahit. The Majapahit Hindu-Javanese culture has shaped the culture of Bali, that led to popular expression; "without Java, there is no Bali". Yet in return, Bali is credited as the last stronghold to safeguard and preserve the ancient Hindu Javanese civilisation.
TheKris of Knaud, one of the oldest surviving kris, is dated to Majapahit period.
In weaponry, the Majapahit expansion is believed to be responsible for the widespread use of thekeris dagger in Southeast Asia; from Java, Bali, Sumatra, Malaysia, Brunei to Southern Thailand. Although it has been suggested that the keris, and native daggers similar to it, predate Majapahit, nevertheless the empire expansion contributed to its popularity and diffusion in the region around the year 1492.[186] For example,Kris of Knaud, one of the oldest surviving kris is dated to 1264 Saka (which correspondents to 1342). The Malay legend of KrisTaming Sari is also attributed to Majapahit origin.
For Indonesians in later centuries, Majapahit became a symbol of past greatness. The Islamic sultanates ofDemak,Pajang, andMataram sought to establish their legitimacy to the Majapahit.[11]: 40 The Demak claimed a line of succession through Kertabumi, as its founderRaden Patah, in court chronicles was said to be the son of Kertabumi with Putri Cina, a Chinese princess, who had been sent away before her son was born.[11]: 36–37 Sultan Agung's conquest ofWirasaba (present-day Mojoagung) in 1615 – during that time just a small town without significant strategic and economic value – led by the sultan himself, may probably have had such symbolic importance as it was the location of the former Majapahit capital.[11]: 43 Central Javanese palaces have traditions andgenealogy that attempt to prove links back to the Majapahit royal lines – usually in the form of a grave as a vitallink in Java – where legitimacy is enhanced by such a connection.[citation needed] Bali, in particular, was heavily influenced by Majapahit and theBalinese consider themselves to be the true heirs of the kingdom.[92]
The high reliefs of Gajah Mada and Majapahit history depicted inMonas has become the source of Indonesian national pride of past greatness.
Modern Indonesian nationalists, including those of the early 20th-centuryIndonesian National Revival, have invoked the Majapahit Empire.[9] Indonesian founding fathers—especiallySukarno andMohammad Yamin, built a historical construct around Majapahit to argue for the ancient unified realm, as a predecessor of modern Indonesia.[187] The memory of its greatness remains in Indonesia and is sometimes seen as a precedent for the current political boundaries of the Republic.[11]: 19 Many of modern Indonesian national symbols derived from Majapahit Hindu-Buddhist elements. The Indonesian national motto, "Bhinneka Tunggal Ika", is a quotation from anOld Javanese poem "Kakawin Sutasoma", written by a Majapahit poet, Mpu Tantular.[188]
In its propaganda from the 1920s, theCommunist Party of Indonesia presented its vision of a classless society as a reincarnation of a romanticised Majapahit.[11]: 174 It was invoked by Sukarno for nation building and by theNew Order as an expression of state expansion and consolidation.[189] Like Majapahit, the modern state of Indonesia covers vast territory and is politically centred on Java.
Gajah Mada statue in front of the now-demolished Telecommunication Museum inTaman Mini Indonesia Indah, Jakarta.Palapa, Indonesia's first telecommunication satellite launched on 9 July 1976 was named afterPalapa oath.
Palapa, the series of communication satellites owned byTelkom Indonesia, an Indonesian telecommunication company, was named afterSumpah Palapa, the famous oath taken byGajah Mada, who swore that he would not taste any spice as long as he had not succeeded in unifying Nusantara (Indonesian archipelago). This ancient oath of unification signifies the Palapa satellite as the modern means to unify the Indonesian archipelago by way oftelecommunication. The name was chosen by the presidentSuharto, and the program was started in February 1975.
Pura Kawitan Majapahit was built in 1995 as a homage to honour the empire that inspires the nation. Majapahit is often regarded as the antecedent of the modern state of Indonesia. This Hindu temple complex is located within Trowulan just north of Segaran pool.[190]
During the last half-year of 2008, the Indonesian government sponsored a massive exploration on the site that is believed to be the place where the palace of Majapahit once stood.Jero Wacik, the Indonesian Minister of Culture and Tourism stated that theMajapahit Park would be built on the site and completed as early as 2009, to prevent further damage caused by home-made brick industries that developed in the surrounding area.[191] Nevertheless, the project leaves a huge attention to some historians, since constructing the park's foundation in Segaran site located in south side ofTrowulan Museum will inevitably damage the site itself. Ancient bricks which are historically valuable were found scattered on the site. The government then argued that the method they were applying were less destructive since digging method were used instead of drilling.[192]
Theatrical performance depicting the Mongol invasion of Java, performed by 150 students ofIndonesian Institute of the Arts, Yogyakarta. The history of Majapahit continues to inspire contemporary artists.
Celebrated as 'the golden era of the archipelago', the Majapahit empire has inspired many writers and artists (and continues to do so) to create their works based on this era or to describe and mention it. The impact of the Majapahit theme on popular culture can be seen in the following:
Sandyakalaning Majapahit (1933), or Twilight/Sunset in Majapahit is a historical romance that took place during the fall of Majapahit empire, written bySanusi Pane.
Panji Koming (since 1979), a weeklycomic strip by Dwi Koendoro published in the Sunday edition ofKompas, telling the everyday life of Panji Koming, a common Majapahit citizen. Although it took place in the Majapahit era, the comic strip serves as wittysatire andcriticism of modern Indonesian society. From a political, social, cultural and current point of view, Indonesia is described as the 'reincarnation' of the Majapahit empire. The current Indonesian president is often portrayed as a Majapahit monarch or prime minister.
Senopati Pamungkas (1986, reprinted in 2003), a martial art-historical epic novel by Arswendo Atmowiloto. It takes place in the late Singhasari period and formation of Majapahit. This novel describes the sagas, royal intrigues, and romance of the formation of the kingdom as well as the adventure of the main character, a commoner named Upasara Wulung and his forbidden love affair with princess Gayatri Rajapatni, whom later becomes the consort ofRaden Wijaya, the first king of Majapahit.
Imperium Majapahit, a comic book series by Jan Mintaraga, published by Elexmedia Komputindo. This series tells the history of Majapahit from its formation until the decline.
Dyah Pitaloka (2007), a novel written by Hermawan Aksan, fictionalising the detailed life story of Sundanese princessDyah Pitaloka Citraresmi set around theBubat War. The novel virtually takes the same context and was inspired by theKidung Sundayana.
Jung Jawa (2009), an anthology of short stories written by Rendra Fatrisna Kurniawan, imagining the life of the Nusantara people, published by Babel Publishing.
Saur Sepuh (1987–1991), a radio drama and film by Niki Kosasih. Begun as a popular radio drama program in the late 1980s, Saur Sepuh is based on 15th-century Java, centred around the story about a fictional hero named Brama Kumbara, the king of Madangkara, a fictional kingdom neighbour of thePajajaran. In several stories the Paregreg war is described, that is to say, the civil war of Majapahit between Wikramawardhana and Bhre Wirabhumi. This part has been made into a single feature film entitled 'Saur Sepuh' as well.
Tutur Tinular, a radio drama and film by S Tidjab. Tutur Tinular is amartial art historical epic fictional story with the Majapahit era serving as the background of the story. The story also involved a romance between the hero named Arya Kamandanu and his Chinese lover Mei Shin.
Wali Songo, the film tells the story ofnine Muslim saints ('wali') who spreadIslam to Java. The story took place near the end of the Majapahit era and the formation ofDemak. It describes the decaying Majapahit empire where royals are fighting each other for power while the commoners suffer.
Civilization 5: Brave New World (2013), whereGajah Mada appeared as one of the leaders of a great civilisation in the second expansion of theCivilization 5 game. He is the leader of the Indonesian civilisation, with the emblem of the Indonesian empire being theSurya Majapahit, although in the game the empire is known as the "Indonesian empire" instead.[194]
Later, inCivilization 6 (2016),a downloadable content has one of its rulers,Dyah Gitarja (referred as Gitarja in-game) as the leader of the Indonesian civilization, with the emblem being a simpler version of the Surya Majapahit. The unique unit of Indonesian civilization is thejong.[195]
A unit called Cetbang Cannon is available for Indonesia, a revolutionary nation available for the Dutch and Portuguese civilization inAge of Empires III: Definitive Edition.
Majapahit is featured as a civilization inCivilization VII. They appear during the exploration period of the game.[196]
^Although officially recognized asMaharaja, Girīndravardhana did not have a major role in his government. Most of the governmental duties were carried out byPatih Udara, who mainly led the remnants of Majapahit in Daha before the collapse of the empire.
^Some Javanese court literature use thisSanskrit-derived name, which bears the same meaning ("bitter gourd") as "Majapahit" does in Old Javanese, for example in theDeśavarṇana (canto 1 stanza 2) andKidung Harsawijaya (canto 4 stanza 66). It is sometimes also written backwards as Tiktawilwa, for example in theDeśavarṇana (canto 18 stanza 4). However it is still more widely known by its Old Javanese name, as recorded in Javanese and Balinese manuscripts, as well as in thehikayats of Aceh, Banjar, Malay, Palembang, etc.
^According to the Chinese sources, the event took place in 1376 or 1377, according to the Javanese about 1361. See[54]
^ According to the History of Ming, only these areas in Sumatra were still mentioned as under Javanese / Majapahit supremacy at the time. Read[59]
^The year 1400 saka is marked among Javanese today withcandrasengkala "sirna ilang kertaning bumi" (the wealth of earth disappeared and diminished) (sirna = 0,ilang = 0,kerta = 4,bumi = 1).
^V.[77] Another paper noted that the reasons for the attacks Demak (led by Adipati Yunus) to Majapahit (Girindrawardhana period) are a backlash against Girindrawardhana who had defeated Adipati Yunus' grandfather Prabu Bhre Kertabumi (Prabu Brawijaya V).[78]
^Odoric of Pordenone mentioned that the King of Java ruled over "seven crowned kings", possibly refer toBhattara Saptaprabhu or seven Bhattara or Bhres (Dukes/Duchess), which is seven influential elders that rules over seven nagara or regional kingdoms, corresponds to Majapahit provinces in East and Central Java; i.e. Kahuripan, Daha, Tumapel, Wengker, Lasem, Pajang, and Mataram.[81]
^The Javanese victory on repelling theMongol forces during the formation of Majapahit seems to be popular news being retold in Java over generations.
^In the same fashion as traditional costumes of howBalinese wore unstitchedsarong around their waist or howJavanese worekainbatik around their waist
^One's head is considered sacred since it is where the soul resides, beliefs and customs still practised in modern Indonesia.
^Bhre Wirabhumi is actually the title: the Duke of Wirabhumi (Blambangan), the real name is unknown. He is referred to as Bhre Wirabhumi in Pararaton. He married Nagawardhani, the king's niece.
^abKusumawardhani (king's daughter) married Wikramawardhana (king's nephew), the couple became joint-heirs.
^A type of scatter bullet – when shot it spews fire, splinters and bullets, and can also be arrows. The characteristic of this projectile is that the bullet does not cover the entire bore of the barrel.[122]
^Dadap has 2 meanings: In Indonesian language, it refers to round shield made of leather or rattan,[126] while in old Javanese it refers to a long, narrow parrying shield.[127]Dadap in Java seems to refer to a long shield which is quite heavy, probably with protruding ends.[128]
^Rampuk likely derived from Old Javaneserampog andngrampog, which means "to attack in great numbers". Old Javanesewatang parampogan means a pike used in theparampogan, that is, tiger spearing (rampokan macan).[130]
^Kawaca has two meaning. The first one is ashirt ordress shirt (Indonesian:kemeja) worn by clergy, the other means armor. See[134]
^Sastrawan, Wayan Jarrah (2020). "How to read a chronicle: ThePararaton as a conglomerate text".Indonesia and the Malay World.48 (140):2–23.doi:10.1080/13639811.2020.1701325.
^abcWood, Michael. "Chapter 2: Archaeology, National Histories, and National Borders in Southeast Asia".The Borderlands of Southeast Asia(PDF). p. 36. Archived fromthe original(PDF) on 5 May 2015. Retrieved4 May 2015.
^abcdefghijklmnoRicklefs, Merle Calvin (1993).A history of modern Indonesia since c. 1300 (2nd ed.). Stanford University Press / Macmillans.ISBN9780804721950.
^Prapantja, Rakawi, trans. by Theodore Gauthier Pigeaud,Java in the 14th Century, A Study in Cultural History: The Negara-Kertagama by Rakawi Prapanca of Majapahit, 1365 AD (The Hague, Martinus Nijhoff, 1962), vol. 4, pp. 29, 34
^G.J. Resink,Indonesia's History Between the Myths: Essays in Legal History and Historical Theory (The Hague: W. van Hoeve, 1968), p. 21.
^Muljana, Slamet (2005) [First published 1965].Menuju Puncak Kemegahan (in Indonesian). Yogyakarta: LKIS.
^Muljana, Slamet (1979).Nagarakretagama dan Tapsir Sejarahnya (in Indonesian). Jakarta: Bhratara.
^The Brunei Museum Journal, Vol. 4, Iss. 1 – p. 192
^Brandes, Jan Laurens Andries[in Dutch] (1896).Pararaton (Ken Arok) of het boek der Koningen van tumapel en van Majapahit (in Dutch and Javanese). Albrecht & Rusche / M. Nijhoff.
^Bullough, Nigel (1995). Mujiyono PH (ed.).Historic East Java: Remains in Stone, Indonesian 50th independence day commemorative edition. Jakarta: ADLine Communications. p. 102.
^Boechari (2012).Melacak Sejarah Kuno Indonesia Lewat Prasasti/Tracing Ancient Indonesian History through Inscriptions. Kepustakaan Populer Gramedia.
^Johns, Anthony H. (November 1964). "The Role of Structural Organisation and Myth in Javanese Historiography".The Journal of Asian Studies.24 (1):91–99.doi:10.2307/2050416.JSTOR2050416.S2CID163139226.
^C. C. Berg.Het rijk van de vijfvoudige Buddha (Verhandelingen der Koninklijke Nederlandse Akademie van Wetenschappen, Afd. Letterkunde, vol. 69, no. 1) Amsterdam: N.V. Noord-Hollandsche Uitgevers Maatschappij, 1962
^Marwati Djoened Poesponegoro; Nugroho Notosusanto (2008).Sejarah Nasional Indonesia: Zaman kuno (in Indonesian). Balai Pustaka.ISBN978-9794074084.OCLC318053182.
^Bade, David W. (2013),Of Palm Wine, Women and War: The Mongolian Naval Expedition to Java in the 13th Century, Singapore: Institute of Southeast Asian Studies, pp. 3,114–115
^abcHill (June 1960). "Hikayat Raja-Raja Pasai".Journal of the Malaysian Branch of the Royal Asiatic Society.33: pp. 98, 157: "Then he directed them to make ready all the equipment and munitions of war needed for an attack on the land of Pasai – about four hundred of the largest junks, and also many barges (malangbang) and galleys." See also Nugroho (2011). pp. 270, 286, quotingHikayat Raja-Raja Pasai, 3: 98: "Sa-telah itu, maka di-suroh baginda musta'idkan segala kelengkapan dan segala alat senjata peperangan akan mendatangi negeri Pasai itu, sa-kira-kira empat ratus jong yang besar-besar dan lain daripada itu banyak lagi daripada malangbang dan kelulus." (After that, he is tasked by His Majesty to ready all the equipment and all weapons of war to come to that country of Pasai, about four hundred large jongs and other than that much more of malangbang and kelulus.)
^Kusmartono dan Widianto (1998), based on ash sample analysis in 1996 of burned Majapahit forces corpses from first nansarunai battle in Tambak Wasi and Candi Agung, Amuntai, gave the date April 1358.
^abcMunoz, Paul Michel (2006).Early Kingdoms of the Indonesian Archipelago and the Malay Peninsula. Singapore: Editions Didier Millet.ISBN981-4155-67-5.
^Soekmono, Roden (2002).Pengantar Sejarah Kebudayaan Indonesia. Vol. 2 (2nd ed.). Kanisius.ISBN9789794132906.
^Y. Achadiati S.; Soeroso M. P. (1988).Sejarah Peradaban Manusia: Zaman Majapahit. Jakarta: PT Gita Karya. p. 13.
^abcdefgJohn Miksic, ed. (1999).Ancient History. Indonesian Heritage Series. Vol. 1. Archipelago Press / Editions Didier Millet.ISBN9813018267.
^Krom, N. J. (1931).Hindoe-Javaansche Geschiedenis(Hindu-Javanese History) (2nd ed.). The Hague: M. Nijhoff. p. 412.
^Manguin, Pierre-Yves; Nicholl, Robert (1985). "The Introduction of Islam into Champa".Journal of the Malaysian Branch of the Royal Asiatic Society.58 (1): 1–28 [6].
^abNugroho (2011), pp. 271, 399–400, quotingSejarah Melayu, 10.4: 77: "...maka bagindapun segera menyuruh berlengkap tiga ratus buah jung, lain dari pada itu kelulus, pelang, jongkong, tiada terbilang lagi." (then His Majesty immediately ordered to equip three hundred jong, other than that kelulus, pelang, jongkong in uncountable numbers.)
^Ahmad, Abdul Samad (1979),Sulalatus Salatin (Sejarah Melayu), Dewan Bahasa dan Pustaka, p. 69,ISBN983-62-5601-6, archived fromthe original on 12 October 2013,Setelah Betara Majapahit mendengar bunyi surat bendahari Singapura itu, maka baginda pun segera menyuruhkan berlengkap tiga ratus jong, lain daripada banting dan jongkong, kelulos, tiada berbilang lagi; dua keti rakyat Jawa yang pergi itu.
^Kheng, Cheah Boon; Ismail, Abdul Rahman Haji, eds. (1998).Sejarah Melayu The Malay Annals MS Raffles No. 18 Edisi Rumi Baru/New Romanised Edition. Academic Art & Printing Services Sdn. Bhd.pp. 118–119: "Setelah Betara Majapahit mendengar bunyi surat bendahari raja Singapura itu, maka baginda pun segera menyuruh berlengkap tiga ratus buah jong, lain daripada itu kelulus, pilang, jongkong, tiada terbilang lagi banyaknya; maka dua keti rakyat Jawa yang pergi itu; maka segala rakyat Jawa pun pergilah. Setelah datang ke Singapura, maka berparanglah dengan orang Singapura."
^Leyden, John (1821).Malay Annals: Translated from the Malay language. London: Longman, Hurst, Rees, Orme and Brown.p. 86: "The bitara immediately fitted out 300 junks together with the vessels calúlús, pelang, and jongkong in numbers beyond calculation, and embarked on board of them two Cati of Javans (200,000). Then having set sail, they arrived at Singhapura, and immediately engaged in battle."
^abPigeaud, Theodoor Gautier Thomas (1962).Java in the 14th Century: A Study in Cultural History, Volume IV: Commentaries and Recapitulations (3rd (revised) ed.). The Hague: Martinus Nijhoff.ISBN978-94-017-7133-7.{{cite book}}:ISBN / Date incompatibility (help)
^abNugroho, Irawan Djoko (2009).Meluruskan Sejarah Majapahit. Ragam Media.
^Nastiti, Titi Surti.Prasasti Majapahit, in the sitewww.Majapahit-Kingdom.com from Direktorat Jenderal Sejarah dan Purbakala. Friday, 22 June 2007.
^abcdefgJákl, Jiří (2014).Literary Representations of War and Warfare in Old Javanese Kakawin Poetry (PhD thesis). The University of Queensland.
^Bankoff, Greg; Swart, Sandra (2007). "1. Breeds of Empire and the 'Invention' of the Horse".Breeds of Empire: The 'Invention' of the Horse in Southern Africa and Maritime Southeast Asia, 1500–1950. Vol. 42 (NIAS studies in Asian topics). Copenhagen: NIAS. pp. 1–20.ISBN978-8-7769-4014-0.
^Kheng, Cheah Boon; Ismail, Abdul Rahman Haji, eds. (1998).Sejarah Melayu The Malay Annals MS Raffles No. 18 Edisi Rumi Baru/New Romanised Edition. Academic Art & Printing Services Sdn. Bhd.hlm. 118–119: "Setelah Betara Majapahit mendengar bunyi surat bendahari raja Singapura itu, maka baginda pun segera menyuruh berlengkap tiga ratus buah jong, lain daripada itu kelulus, pilang, jongkong, tiada terbilang lagi banyaknya; maka dua keti rakyat Jawa yang pergi itu; maka segala rakyat Jawa pun pergilah. Setelah datang ke Singapura, maka berparanglah dengan orang Singapura."
^Lombard, Denys (1990).Le carrefour javanais. Essai d'histoire globale (The Javanese Crossroads: Towards a Global History) Vol. 2. Paris: Editions de l'Ecole des Hautes Etudes en Sciences Sociales. p. 178.
^Reid, Anthony (1993).Southeast Asia in the Age of Commerce, 1450–1680. Volume Two: Expansion and Crisis. New Haven and London: Yale University Press.
^Needham, Joseph (1986).Science and Civilisation in China, Volume 5: Chemistry and Chemical Technology, Part 7, Military Technology: The Gunpowder Epic. Cambridge: Cambridge University Press. pp. 9, 220.
^abAveroes, Muhammad (2020). Antara Cerita dan Sejarah: Meriam Cetbang Majapahit.Jurnal Sejarah, 3(2), 89–100.
^See the meaning ofdadap in Departemen Pendidikan Nasional (2008).Kamus Besar Bahasa Indonesia Pusat Bahasa Edisi Keempat. Jakarta: PT Gramedia Pustaka Utama. Can be accessed online athttps://kbbi.kemdikbud.go.id/entri/dadap
^Zoetmulder, Petrus Josephus (1982).Old Javanese-English dictionary. The Hague: Martinus Nijhoff. p. 345.
^Oktorino, Nino (2020).Hikayat Majapahit – Kebangkitan dan Keruntuhan Kerajaan Terbesar di Nusantara. Jakarta: Elex Media Komputindo.ISBN978-623-00-1741-4.
^Xin, Fei (1436).Xingcha Shenglan (星槎勝覽, The Overall Survey of the Star Raft). pp. 25–26.25 爪哇國（自占城起程，順風二十晝夜可至其國）26 古名闍婆，地廣人稠，實甲兵器械，乃為東洋諸番之衝要。舊傳鬼子魔天，正於此地，與一罔象青面紅身赤髮相合。凡生子百餘，常食啖人血肉。佛書所云鬼國，其中只此地也。人被啖幾盡，忽一曰雷震石裂，中坐一人，眾稱異之，遂為國主，即領兵驅逐罔象，而不為害。後複生齒而安業，乃至今國之移文，後書一千三百七十六年。考之肇啟漢初，傳至我宣德七年。
^Wade, G., 2009, "The horse in Southeast Asia before 1500 CE: Some vignettes," in: B. G. Fragner, R. Kauz, R. Ptak and A. Schottenhammer (eds),Pferde in Asien: Geschichte, Handel und Kultur/Horses in Asia: History, Trade and Culture. Vienna, Verlag der Österreichischen Akademie der Wissenschaften: 161–177.
^Teeuw, A. and S. O. Robson (2005).Bhomāntaka. The Death of Bhoma. Leiden: KITLV Press. p. 436.ISBN9789067182539.
^de Jong Boers, Bernice (2007). "4. The 'Arab' of the Indonesian Archipelago: The Famed Horse Breeds of Sumbawa".Breeds of Empire: The 'Invention' of the Horse in Southern Africa and Maritime Southeast Asia, 1500–1950. Vol. 42 (NIAS studies in Asian topics). Copenhagen: NIAS. pp. 51–64 [52–53].ISBN978-8-7769-4014-0.
^Text from Fra Mauro map, 10-A13, original Italian: "Circa hi ani del Signor 1420 una naue ouer çoncho de india discorse per una trauersa per el mar de india a la uia de le isole de hi homeni e de le done de fuora dal cauo de diab e tra le isole uerde e le oscuritade a la uia de ponente e de garbin per 40 çornade, non-trouando mai altro che aiere e aqua, e per suo arbitrio iscorse 2000 mia e declinata la fortuna i fece suo retorno in çorni 70 fina al sopradito cauo de diab. E acostandose la naue a le riue per suo bisogno, i marinari uedeno uno ouo de uno oselo nominato chrocho, el qual ouo era de la grandeça de una bota d'anfora."[1]
^Lombard, Denys (2005).Nusa Jawa: Silang Budaya, Bagian 2: Jaringan Asia. Jakarta: Gramedia Pustaka Utama. An Indonesian translation of Lombard, Denys (1990).Le carrefour javanais. Essai d'histoire globale (The Javanese Crossroads: Towards a Global History) vol. 2. Paris: Éditions de l'École des Hautes Études en Sciences Sociales.
^Nugroho (2011), p. 271, 399–400, quotingSejarah Melayu, 5.4: 47:"Maka betara Majapahitpun menitahkan hulubalangnya berlengkap perahu akan menyerang Singapura itu, seratus buah jung; lain dari itu beberapa melangbing dan kelulus, jongkong, cerucuh, tongkang, tiada terhisabkan lagi banyaknya." (So the king of Majapahit ordered his war commander to equip vessels for attacking Singapore, a hundred jong; other than that a few melangbing and kelulus; jongkong, cerucuh, tongkang all in uncountable numbers.)
^abJones, John Winter (1863).The travels of Ludovico di Varthema in Egypt, Syria, Arabia Deserta and Arabia Felix, in Persia, India, and Ethiopia, A.D. 1503 to 1508. Hakluyt Society.
^Liebner, Horst H. (2005),"Perahu-Perahu Tradisional Nusantara: Suatu Tinjauan Perkapalan dan Pelayaran", in Edi, Sedyawati (ed.),Eksplorasi Sumberdaya Budaya Maritim, Jakarta: Pusat Riset Wilayah Laut dan Sumber Daya Nonhayati, Badan Riset Kelautan dan Perikanan; Pusat Penelitian Kemasyarakatan dan Budaya, Universitas Indonesia, pp. 53–124
^Manguin, Pierre-Yves (1993). 'The Vanishing Jong: Insular Southeast Asian Fleets in Trade and War (Fifteenth to Seventeenth Centuries)', in Anthony Reid (ed.),Southeast Asia in the Early Modern Era (Ithaca: Cornell University Press), 197–213.
Hall, D.G.E. (1981).A History of South-East Asia (4th ed.). London: The Macmillan Press Ltd.ISBN978-1-349-16521-6.
Muljana, Raden Benedictus Slamet (2005). Al-Fayyadl, Muhammad (ed.).Menuju Puncak Kemegahan: Sejarah Kerajaan Majapahit. Yogyakarta: LKiS Pelangi Aksara.
Nugroho, Irawan Djoko (2009).Meluruskan Sejarah Majapahit. Ragam Media.
Pigeaud, Theodoor Gautier Thomas (1960a).Java in the 14th Century: A Study in Cultural History, Volume I: Javanese Texts in Transcription (3rd (revised) ed.). The Hague: Martinus Nijhoff.
Pigeaud, Theodoor Gautier Thomas (1960b).Java in the 14th Century: A Study in Cultural History, Volume II: Notes on the Texts and the Translations (3rd (revised) ed.). The Hague: Martinus Nijhoff.ISBN978-94-011-8774-9.{{cite book}}:ISBN / Date incompatibility (help)
Pigeaud, Theodoor Gautier Thomas (1960c).Java in the 14th Century: A Study in Cultural History, Volume III: Translations (3rd (revised) ed.). The Hague: Martinus Nijhoff.ISBN978-94-011-8772-5.{{cite book}}:ISBN / Date incompatibility (help)
Pigeaud, Theodoor Gautier Thomas (1962).Java in the 14th Century: A Study in Cultural History, Vol. IV: Commentaries and Recapitulations (3rd (revised) ed.). The Hague: Martinus Nijhoff.ISBN978-94-017-7133-7.{{cite book}}:ISBN / Date incompatibility (help)
Pigeaud, Theodoor Gautier Thomas (1963).Java in the 14th Century: A Study in Cultural History, Volume V: Glossary, General Index (3rd (revised) ed.). The Hague: Martinus Nijhoff.ISBN978-94-011-8778-7.{{cite book}}:ISBN / Date incompatibility (help)
Prapanca, Mpu (2018). Isidora (ed.).Kakawin Nagarakertagama: Teks Asli dan Terjemahan. Translated by Saktiani, Damaika; Widya, Kartika; Aminullah, Zakaria Pamuji; Marginingrum, Novi; Septi, Neda (2nd (revised) ed.). Yogyakarta: Narasi.ISBN978-979-168-553-5.
![Surya Majapahit[note 1] of Majapahit](/mt/?noimg=&dark=on&url=https%3a%2f%2fen.wikipedia.org%2fwiki%2fFile%3aSurya_Majapahit_Gold.svg)
![The extent of Majapahit influence according to the Nagarakṛtāgama.[1]](/mt/?noimg=&dark=on&url=https%3a%2f%2fen.wikipedia.org%2fwiki%2fFile%3aMajapahit_Empire.svg)
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