Majapahit

Etymology

The name Majapahit (sometimes also spelled Mojopait to reflect Javanese pronunciation), derives from Javanese, meaning "bitter maja". German orientalist Berthold Laufer suggested that the maja element comes from the Javanese name of Aegle marmelos, an Indonesian tree. Majapahit is also referred to by the Sanskrit-derived synonym Wilwatikta (Sanskrit: विल्वतिक्त, romanized: vilvatikta, lit. 'bitter maja'). Toponyms containing the word maja are common in the area in and around Trowulan (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 chronicle Pararaton records a legend linked to the establishment of a new settlement in the forest of Trik by Raden Wijaya in 1292. It was said that the workers clearing the Trik forest encountered some maja trees and consumed their bitter-tasting fruit which then gave its name to the village.

Strictly speaking, the name Majapahit 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 as Majapahit but rather as bhūmi Jawa ("land of Java") in Old Javanese or yava-dvīpa-maṇḍala ("country of the island of Java") in Sanskrit.

Historiography

Archaeological evidence

Compared to contemporary societies elsewhere in Asia, little physical evidence of Majapahit remains. However, Majapahit did produce physical evidence: the main ruins dating from the Majapahit period are clustered in the Trowulan 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 by Sir Thomas Stamford Raffles, Lieutenant-Governor of British Java of the East 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". Aerial and satellite imagery has revealed an extensive network of canals crisscrossing the Majapahit capital. Findings from April 2011 indicate the Majapahit capital was much larger than previously believed after some artefacts were uncovered.

Inscriptions

While significant details about the history of Majapahit remain vague, this period of Javanese history is the more comprehensively documented than any other. The most reliable written sources for this period are Old 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.

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 the Pararaton. 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.

Javanese chronicles

Two important chronicle sources are available to historians of Majapahit: Deśavarṇana ("Description of Districts") was composed in 1365 and the Pararaton ("The Monarchs") was compiled sometime between 1481 and 1600. Both of these chronicles survive as 19th- or 20th-century palm-leaf manuscripts. The Deśavarṇana (also known as Nagarakretagama) is an Old Javanese eulogy written during the Majapahit golden age under the reign of Hayam Wuruk, after which some events are covered narratively. Composed by Mpu Prapanca, it provides a primary historical account of Majapahit court during the reign of King Hayam Wuruk, as well as detailed information about the East Javanese countryside and a summary of Singhasari history. The Pararaton focuses on Ken Arok, the founder of Singhasari, 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. 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.

Chinese sources

Chinese historical sources on Majapahit mainly derive from the chronicles of the Yuan and following Ming dynasty. A key source of material is from Admiral Zheng He's reports during his visit to Majapahit between 1405–1432. Zheng He's translator, Ma Huan, wrote a detailed description of Majapahit and where the king of Java lived. The report was composed and collected in his 1451 Yingya Shenglan ("The Overall Survey of the Ocean's Shores"), which provides valuable insight on the culture, customs, and various social and economic aspects of Java (爪哇, Zhǎowā) during the Majapahit period. The Ming Veritable Records (Ming Shilu) provide supporting evidence for specific events in Majapahit history, such as the Regreg War.

History

Formation

After the Pamalayu campaign to conquer the Melayu Kingdom in Sumatra from 1275–1292, the kingdom of Singhasari became the most powerful polity in the region. Shortly after, Singhasari was directly challenged by Emperor Kublai Khan, the Khagan of the Mongol Empire and emperor of the Mongol-led Yuan dynasty of China, who sent emissaries demanding tribute. The king of Singhasari, King Kertanagara, refused to pay the tribute and mutilated a Yuan minister's face before sending him back to China. Enraged, Emperor Kublai Khan sent a massive expedition of 30,000 soldiers and 1,000 ships to Java as a punitive expedition in 1293.

By the time that the Yuan army returned to Java to exact their revenge, however, King Kertanagara was already dead; he had been killed by Jayakatwang, the Adipati (Duke) of the Kingdom of Kediri, a vassal state of Singhasari. Meanwhile, King Kertanegara's son-in-law, Raden Wijaya, had been pardoned by the usurper King Jayakatwang with the aid of Aria Wiraraja, the Regent of Madura, and was given timberland in Trowulan as consolation. Raden Wijaya built a new settlement there, naming the village Majapahit after a type of fruit (maja) growing there that had a bitter taste (pahit). Thus, when the Yuan army arrived, Raden Wijaya allied himself with them to fight against King Jayakatwang. Once King Jayakatwang had been defeated, Raden Wijaya launched a surprise attack and turned against his former Yuan allies. The Yuan army was forced to withdraw in confusion, as they were in hostile territory and their ships were constantly being attacked. It was also their last chance to catch the monsoon winds home; otherwise, they would have had to wait for another six months.

In 1293, Raden Wijaya founded a stronghold with the capital Majapahit. The exact date used as the birth of the Majapahit kingdom is the day of his coronation, the 15th day of the month of Kārttika in the year 1215 of the Javanese Śaka era, which equates to 10 November 1293. During his coronation, he was given the regnal name Kertarajasa Jayawardhana. King Kertarajasa took the remaining three daughters of his dead father-in-law King Kertanegara as his wives, with his first wife Tribhuwaneswari being prime queen consort, and her three sisters as concubines: Prajnaparamita, Narendraduhita, and the youngest, Gayatri Rajapatni. According to the Pararaton (Book of Kings), he also wed a princess named Dara Petak from Dharmasraya, the capital of the Sumatran Melayu Kingdom.

The new Majapahit kingdom faced challenges. Some of Kertarajasa's most trusted men, including Ranggalawe, Sora, and Nambi, rebelled against him, though unsuccessfully. It was suspected that the Mahapati Halayudha had set a conspiracy to overthrow all of his rivals in the court by enticing them to revolt against the king, while he gained king's favor and thus attained the highest position in the government. However, following the death of the last rebel Kuti, Halayudha's treachery was exposed, and he was subsequently captured, jailed, and sentenced to death. Wijaya himself died in 1309.

Golden age

King Jayanegara's stepmother, Queen Consort of Majapahit Gayatri Rajapatni—the most revered matriarch of the court—was set to ascend the throne. However, Rajapatni had retired from worldly affairs to become a Buddhist nun, and instead appointed her daughter, Tribhuwana Wijayatunggadewi (Dyah Gitarja), to be queen under her auspices. Under her formal regnal name of Tribhuwannottunggadewi Jayawishnuwardhani, she appointed Gajah Mada as her mahapatih (prime minister) in 1336. During his inauguration as mahapatih, Gajah Mada made his famous Palapa oath, declaring that he would not enjoy a moment's rest until he unified the archipelago under Majapahit rule.

During Queen Tribhuwana's rule, Majapahit territory greatly expanded, and under the initiative of her able and ambitious prime minister, Gajah Mada, Majapahit sent its armada to conquer the neighbouring island of Bali. According to the Babad Arya Tabanan manuscript, in 1342, Majapahit forces led by Gajah Mada and assisted by General Arya Damar, the regent of Palembang, landed in the Bali Kingdom. After seven months of battles, Majapahit 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 General 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 the Bali Kingdom in the following centuries. Queen Tribhuwana ruled Majapahit until the death of her mother, Queen Consort Gayatri Rajapatni, in 1350, whereupon Tribhuwana abdicated the throne in favour of her son, Hayam Wuruk.

Maghrebi explorer Ibn Battuta visited the island during his travels between 1332 and 1347, noting that he stopped by a place called Mul Jawa (the "island of Java", as opposed to al-Jawa which referred to Sumatra). He noted that the empire took two months to travel, and ruled over a walled city called "Qaqula" and a place called "Qamara". Upon arriving at Qaqula, Ibn Battuta 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. Ibn Battuta said that the women of Java rode horses, understood archery, and fought like men. He also recorded a story about a country called Tawalisi (also thought by some scholars to be Java), whose king opposed the Emperor of the Yuan dynasty in China, and waged war with the Chinese using numerous junks "until they come to terms with him on certain conditions".

Decline

Following Hayam Wuruk's death in 1389, Majapahit entered a period of decline with conflict over succession. Hayam Wuruk was officially succeeded by his nephew and son-in-law, Prince Vikramavardhana, who was married to Princess Kusumawardhani, Hayam Wuruk's only child by his primary wife. However, Hayam Wuruk had a son from a concubine, Bhre Wirabhumi, who also claimed the throne, eventually leading to the Regreg Civil War from 1405 to 1406.

The identity and full name of Bhre Wirabhumi is unclear; "Bhre" simply means "duke or duchess", and "Wirabhumi" is an area corresponding to the Blambangan Kingdom. According to the Pararaton, he was the son of Hayam Wuruk and a concubine, and was adopted as a foster son by Hayam Wuruk's aunt and uncle (as well as mother-in-law and father-in-law), Bhre Daha (Rajadewi) and Wijayarajasa. Later, Bhre Wirabhumi married Bhre Lasem Sang Alemu, the daughter of Hayam Wuruk's sister, Brhe Pajang.

According to the Nagarakretagama, the wife of Brhe Wirabhumi was Nagarawardhani, the daughter of Brhe Lasem (Indudewi). Indudewi was the daughter of Hayam Wuruk's aunt and uncle Bhre Daha (Rajadewi) and Wijayarajasa. The Nagarakretagama is considered more authoritative than the Pararaton, since it was written during Brhe Wirabhumi's lifetime.

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 of which, according to Chinese sources, would become a tributary state of the Ayutthaya Kingdom until the rise of the Malacca Sultanate as supported by the Ming dynasty.

In 1299, the Kingdom of Singapura had been established, and following a failed attempt to take Singapore in 1350, Majapahit finally sacked and destroyed the Kingdom in 1398, after approximately a month-long siege by three hundred jong war ships and 200,000 men. The last king, Parameswara, fled to the west coast of the Malay Peninsula to establish the Malacca Sultanate in 1400.

A war of succession, called the Regreg War, is thought to have occurred from 1405 to 1406. The war was fought between the Kedhaton Kulon (western court in Trowulan), led by King Vikramavardhana, and the Kedhaton Wetan (eastern court in the Blambangan Kingdom), led by Bhre Wirabhumi. King Vikramavardhana was victorious, and Bhre 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.

Culture

The Majapahit capital of Trowulan 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 of Caitra (March–April), the first month of the lunar calendar, when representatives from all territories paying tax or tribute 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 outer dependencies which enjoyed substantial internal autonomy.

The first European record about Majapahit came from the travel log of the Italian Mattiussi, a Franciscan friar. In his book Travels of Friar Odoric of Pordenone, he visited several places in today's Indonesia: Sumatra, Java, and Banjarmasin in Borneo, between 1318 and 1330. He was sent by the Pope to launch a mission into the Asian interiors. In 1318 he departed from Padua, crossed the Black Sea into Persia, all the way across Calcutta, Madras, and Sri Lanka. He then headed to Nicobar island to Sumatra, before visiting Java and Banjarmasin. He returned to Italy by land through Vietnam, China, all the way through the silkroad to Europe in 1330.

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). He described the richness of this island, and recorded that the Mongol emperors had repeatedly tried to attack Java, but always ended up in failure and managed to be sent back to the mainland. His full account is as follows:

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.

Religion

Buddhism, Shaivism, and Vaishnavism were all practised: the king was regarded as the incarnation of the three. The Nagarakretagama however, does not mention Islam, but there were certainly Muslim courtiers by this time.

Hinduism and Buddhism had already shaped the Javanese civilisation, religion, and spiritualism since the earlier era, from the 9th century Mataram kingdom, Kahuripan, Kadiri, to Singhasari kingdom. It seems that both Hinduism and Buddhism were widely practised by Majapahit subjects. Nevertheless, native Javanese shamanism possibly still existed and was practised in peripheral rural regions.

The monarch and most of the royal family adhered to Hinduism, with certain emphasis on the cult of their own preferred main deity, either Shiva, Vishnu, Durga or other deities. The first king of Majapahit, Kertarajasa Jayawardhana was posthumously portrayed as Harihara, 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 Majapahit Gayatri Rajapatni and Gajah Mada are known as Buddhists. Gayatri later posthumously portrayed as Prajnaparamita.

The state religion however, was possibly the Siwa Buddha, the Javanese syncretism of Shaivism and Buddhism which emphasised the similarities between Shiva and Buddha, who were both described as ascetics and spiritual teachers. The spiritual circumstances of Majapahit, seem to promote the harmony between the adherents of Shiva and Buddha. This is demonstrated in the manuscript Sutasoma written in the 14th century by Mpu Tantular which promotes religious tolerance between Hinduism and Buddhism, specifically the syncretic Shiva-Buddha doctrine.

During the Majapahit period, religious teaching played an important role in the society. The religious education could be done individually within households of kshatriya nobles and brahmana religious elites, or in a centre for religious teaching which resembles ashram or boarding school called Mandala or Kadewaguruan. A Kadewaguruan was usually located in remote areas far from habitation places, such as quiet forest, on hills or mountainous region. A Kadewaguruan is led by a mahāresi or high priest, who is also known as śiddharesi or dewaguru; hence the education centre is called Kadewaguruan.

Literature

The literature of Majapahit was the continuation of Javanese Kawi Hindu-Buddhist scholarly tradition that produces kakawin poem that has been developed in Java since the 9th century Medang Mataram era, all the way through Kadiri and Singhasari periods. Notable Javanese literary works dated from an earlier period, such as Kadiri's 11th century Kanwa's Arjunawiwaha, 12th-century Dharmaja's Smaradahana, Sedah's Bharatayuddha, Panuluh's Hariwangsa also popular Panji cycles are continuously preserved and rewritten by Rakawi (Hindu-Buddhist poet or scholar) in Majapahit era. Notable literary works that were produced in the Majapahit period among others are Prapanca's Nagarakretagama, Tantular's Sutasoma, and Tantu Pagelaran. Popular tale of Sri Tanjung and Damarwulan also dated from Majapahit period. These Old Javanese kakawins were written and composed by Rakawis (poets) to worship the king of the gods whose incarnation the king represented.

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 motto Bhinneka Tunggal Ika, which is usually translated as Unity in Diversity, was taken from a pupuh (canto) of this manuscript.

This quotation comes from Sutasoma canto 139, stanza 5. The full stanza reads as follows:

Originally, the poem was meant to promote the religious tolerance between the Hindu and Buddhist religions, specifically promote the syncretic Shiva-Buddha doctrine.

In Yingya Shenglan, Ma Huan describes the writing system used in Majapahit. For the writing, they had known the alphabet using So-li (Chola – Coromandel/Southern India) letters. There is no paper or pen, they use Chiao-chang (kajang) or palm leaf (lontar), written by scraping it with a sharp knife. They also have a developed language system and grammar.

Art

The Pala school of art of the Indian Pala Empire influenced the art and architecture of Majapahit.

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 in wayang-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 in Balinese art, especially in its Kamasan 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 in tribhanga 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 of King Kertarajasa, the statue of Parwati believed to be the portrayal of Queen Tribhuwana, and a statue of the queen Suhita discovered at Jebuk, Kalangbret, Tulungagung, East Java.

Clay pottery and brick masonry are a popular feature in Majapahit art and architecture. The Majapahit Terracotta art also flourished in this period. Significant numbers of terracotta artefacts were discovered in Trowulan. 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 word celengan in Javanese and Indonesian means both "savings" and "piggy bank". It was derived from the word celeng which means "wild boar", the suffix "-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.

Architecture

In his book Yingya 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 three chang 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 4 chang 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. 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). 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.

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.

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 4 chi (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. Not every house in Java looked like this: According to the History 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. This indicates that Ma Huan had not yet arrived at the center of Majapahit capital, and was only observing the outskirts.

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 the perspective 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 used andesite or sandstone, the red bricks is also a popular construction material.

Economy

The Daoyi 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."Also in Yingya Shenglan, Ma Huan reported the Javanese economy and market. Rice is harvested twice a year, and its grain is small. They also harvest white sesame and lentils, but there is no wheat. This land produces sapan 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 large parrot as big as a hen, red and green parrots, five-colored parrots, (all of them can imitate the human voice), also guinea 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, white monkey, and various other animals. Pigs, goats, cattle, horses, poultries, and there are all types of ducks, however donkeys and geese are not found.

For the fruits, there are all kinds of bananas, coconut, sugarcane, pomegranate, lotus, mang-chi-shi (manggis or mangosteen), watermelon and lang Ch'a (langsat or lanzones). 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 3 chang (30 feet 7 inches). In addition, all types of squash and vegetables are there, just a shortage of peach, plum and leek.

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-century Wonoboyo 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 in Sidoarjo in November 2008. Indonesian Ancient Relics Conservation Bureau (BP3) of East Java verified that those coins dated as early as Majapahit era. 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 a currency 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. These kepeng 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 slit 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-shaped celengan (piggy bank).

Administration

During the reign of Hayam Wuruk, Majapahit employed a well-organised bureaucratic structure for administrative purposes. The hierarchy and structure relatively remain intact and unchanged throughout Majapahit history. The king is the paramount ruler, as the chakravartin he is considered the universal ruler and believed to be the living god on earth. The king holds the highest political authority and legitimacy.

Law and order

The law 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 called Kutaramanawa Dharmashastra or translated as "the Book of Religious Legislation". According to the historian Slamet Muljana's notes in the book Perundang-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 King Rajasanagara.

In Majapahit, the punishment for the crime of murder 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 the Astadusta provisions for his crime on killing Mahisa Anabrang. Astadusta is a part of the Kutaramanawa Dharmashastra which regulates the punishment for murder. 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 the Astadusta section, there are also rules regarding buying and selling, debts, marriage, and pawnbroker. 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.

According to the Chinese description in Yingya 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 no caning 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. Judicial executions of this kind were frequent.

Bureaucracy officials

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 of ministers 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 of Rakryan Mantri ri Pakira-kiran there is the most important and the highest minister titled Rakryan Mapatih or Patih Hamangkubhumi. This position is analogous to prime minister, and together with the king, they determine the important state policies, including war or peace. Among the Dharmmadhyaksa officials, there is Dharmmadhyaksa ring Kasewan (State's highest Hindu Shivaist priest) and Dharmmadhyaksa 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 called Bhattara Saptaprabhu. This council consists of seven influential elders – mostly directly related to the king. They are the Bhres (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 disastrous Bubat incident. The council also sentenced the execution of Raden Gajah (Narapati) for decapitating Bhre Wirabhumi in Regreg war.

Territorial hierarchy

Majapahit recognise the hierarchy classifications of lands within its realm:

Bhumi: the kingdom, ruled by the king

Nagara: the province, ruled by the rajya (governor), or natha (lord), or bhre (prince or duke)

Watek: the regency, administered by wiyasa,

Kuwu: the district, administered by akuwu,

Wanua: the village, administered by thani,

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 called Paduka Bhattara with the title Bhre, shortened form of Bhatara 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 of Dyah Hayam Wuruk (formally King Rajasanagara; 1350–1389) there were 12 provinces of Majapahit, administered by king's close relatives:

List of Majapahit provinces administered by the king's relatives based on Waringin Pitu inscription (1447) written during the reign of Dyah Kertawijaya (formally King Wijayaparakramawardhana).

Territorial division

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:

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 of Trowulan, the port of Canggu and sections of Brantas River valley near the capital, also mountainous areas south and southeast of the capital, all the way to Pananggungan and Arjuno-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) and Hujung Galuh port (Surabaya) are considered parts of Negara Agung.

Mancanegara, areas surrounding Negara 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 the Bhres (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 of Java island, Madura and Bali. 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 considered mancanegara. 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 includes Dharmasraya, Pagaruyung, Lampung and Palembang in Sumatra.

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 the Malay Peninsula, Borneo, Lesser Sunda Islands, Sulawesi and Maluku.

Military

The army of Majapahit was divided into 2 main types, namely prajurit (professional soldier) and levy taken up from peasants. The main weapon used was the spear. Initially, cavalry only existed in limited numbers. They were mainly used for scouting and patrol, and were most likely armed with lances. After the Mongol invasion, the use of horses became more widespread in Java, especially for war. 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 the Bubat battle (1357). Chariots were carved at the Penataran Temple, seemingly modeled from the real world. War elephants were used mainly for transport, or as a mount for nobility and soldiers of higher rank.

Majapahit had 30,000 full-time professional troops, whose soldiers and commanders were paid in gold. This shows the existence of a standing army, an achievement that only a handful of Southeast Asian empires could hope to achieve. In addition to these professional soldiers, Majapahit was strengthened by troops from subordinate countries and regional leaders. From the records of Suma Oriental and Malay Annals, the total number of Majapahit troops could reach 200,000 people. The Majapahit troops were multiethnic, similar to the Yogyakarta Sultanate military which had Bugis and Dhaeng (Makassar) troops. As noted in Hikayat 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.

Gunpowder technology entered Java in the Mongol invasion of Java (1293 A.D.). Majapahit under Mahapatih (prime minister) Gajah Mada utilized gunpowder technology obtained from the Yuan dynasty for use in the naval fleet. During the following years, the Majapahit army have begun producing cannons known as cetbang. 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 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.

Explorations and navigation

During the Majapahit era, Nusantaran exploration reached its greatest accomplishment. Ludovico di Varthema (1470–1517), in his book Itinerario 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 of Tasmania.

The Javanese people, like other Austronesian ethnicities, use a solid navigation system: Orientation at sea is carried out using a variety of different natural signs, and by using a very distinctive astronomy 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. In the Majapahit era, compasses and magnets were used, and cartography (mapping science) was developed. In 1293 CE Raden Wijaya presented a map and census record to the Yuan Mongol invader, suggesting that mapmaking has been a formal part of governmental affairs in Java. 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.

When Afonso de Albuquerque conquered Malacca (1511), the Portuguese recovered a chart from a Javanese maritime pilot, which already included part of the Americas. Regarding the chart Albuquerque said:

"...a large map of a Javanese pilot, containing the Cape of Good Hope, Portugal and the land of Brazil, the Red Sea and the Sea of Persia, the Clove 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 the Chinese and Gores come from, and the course your ships must take to the Clove Islands, and where the gold mines lie, and the islands of Java and Banda, of nutmeg and mace, and the land of the King of Siam, and also the end of the land of the navigation of the Chinese, the direction it takes, and how they do not navigate farther."

Relations with regional powers

For several centuries – since the era of Srivijaya and Medang Mataram (circa 10th century), the classic rivalry between Sumatran Malay states and Javanese 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. Since early of its formation, Majapahit inherited the foreign outlook of its predecessor entity – Singhasari kingdom, in which its last king Kertanegara projected his influence abroad by launching Pamalayu 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 the Pasunda Bubat (1356). Majapahit pulled Bali into their orbit as a vassal state. While the disastrous diplomacy with the Sunda kingdom has led to the enmity among them.

Majapahit overlordship upon Malay states of Sumatra was demonstrated by the rule of Adityawarman 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 of Minangkabau in Pagarruyung and presided over the central Sumatra region to take control of the gold trade between 1347 and 1375.

Legacy

Majapahit was the largest empire ever to form in Southeast Asia. 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.

Numbers of local legends and folklores 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. The Hikayat Raja Pasai, a 14th-century Aceh chronicle tell a Majapahit naval invasion against Samudra 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.

In West Sumatra, the legend of Minangkabau mentioned an invading foreign prince – associated with Javanese Majapahit kingdom – being defeated in a buffalo fight. In West Java, the Pasunda Bubat tragedy caused a myth to revolve around Indonesians, which forbids marriage between a Sundanese and a Javanese, as it would be unsustainable and only bring misery to the couple. In Malay Peninsula, the Malay Annals mentioned the legend of the fall of Singapura to Majapahit forces in 1398 was due to the betrayal of Sang Rajuna Tapa that opened the fortified city gate. In Brunei, the folk legend of Lumut Lunting and Pilong-Pilongan islands in Brunei Bay also connected to Majapahit.

Several Javanese legends were originated or become popular during the Majapahit period. The Panji cycles, the tale of Sri Tanjung, and the epic of Damarwulan, are popular tales in Javanese and Balinese 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 for wayang shadow puppet performance, ketoprak and topeng 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.

List of rulers

The rulers of Majapahit belong to the Rajasa dynasty, which was founded in the early 13th century by Sri Ranggah Rajasa, the first king of Singhasari.

Majapahit in popular culture

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:

Literature

Sandyakalaning Majapahit (1933), or Twilight/Sunset in Majapahit is a historical romance that took place during the fall of Majapahit empire, written by Sanusi Pane.

Panji Koming (since 1979), a weekly comic strip by Dwi Koendoro published in the Sunday edition of Kompas, telling the everyday life of Panji Koming, a common Majapahit citizen. Although it took place in the Majapahit era, the comic strip serves as witty satire and criticism 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 of Raden 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.

Gajah Mada, a pentalogy written by Langit Kresna Hariadi depicting a fictionalised detail of Gajah Mada's life from the Kuti rebellion up to the Bubat War.

Dyah Pitaloka (2007), a novel written by Hermawan Aksan, fictionalising the detailed life story of Sundanese princess Dyah Pitaloka Citraresmi set around the Bubat War. The novel virtually takes the same context and was inspired by the Kidung 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.

Film and Radio

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 the Pajajaran. 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 a martial 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 of nine Muslim saints ('wali') who spread Islam to Java. The story took place near the end of the Majapahit era and the formation of Demak. It describes the decaying Majapahit empire where royals are fighting each other for power while the commoners suffer.

Puteri Gunung Ledang (2004), a Malaysian epic film based on a traditional Malay legend. This film recounts the love story between Gusti Putri Retno Dumilah, a Majapahit princess, and Hang Tuah, a Malaccan admiral.

Video game

Civilization 5: Brave New World (2013), where Gajah Mada appeared as one of the leaders of a great civilisation in the second expansion of the Civilization 5 game. He is the leader of the Indonesian civilisation, with the emblem of the Indonesian empire being the Surya Majapahit, although in the game the empire is known as the "Indonesian empire" instead.

Later, in Civilization 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 the jong.

On the Rise of the Rajas expansion pack from Age of Empires II, Gajah Mada appears in a campaign detailing his rise and then fall after the Pasunda Bubat tragedy. He also made appearance in the Age of Empires II: Definitive Edition.

A unit called Cetbang Cannon is available for Indonesia, a revolutionary nation available for the Dutch and Portuguese civilization in Age of Empires III: Definitive Edition.

Majapahit is featured as a civilization in Civilization VII. They appear during the exploration period of the game.