CHAPTER 1[]
The tradition about Ken is as follows Angrok. It started with the fact that, when he was created, was a widow at Jiput, who had a child who did not live properly, the and the Unseen One served to deceive them.
He left Jiput and fled to the area of Bulalak. The head there was Mpu Tapawangkeng. He wanted to make a state gate (gopura) attached to his hermitage and had been asked by the door-god for a red goat.
Tapawangkeng said: "It doesn't matter if people say it's not allowed; Surely it will ruin my (in hell), if a man is killed, but there is a otherwise not to comply with the request for a red goat as a sacrifice.
The licentious one (namely) took upon himself to be the door sacrifice of Mpu Tapawangkeng; he did as he promised, in order to return to Wisnu's world, to be able to incarnate again in the middle (i.e. human) world in someone of state; That is to say, he requested.
That has been the moment, that Mpu Tapawangkeng allowed him to incarnate in accordance with what he asked for when he died. He lived through the seven kreitsen.
After his death, Mpu Tapawangkeng took him as a sacrifice, and when that happened he flew away (disappeared) to Wisnu's world, as was the agreement, which he had made, when he gave himself as a sacrifice, and requested to be able to to incarnate east of the Kawi.
Bhatara Bhrahma was looking for someone with whom he would conceive a child Could. It coincided with this that there was a young bride and groom who had just committed. The man's name was Gajahpara, and the woman's name was Ken Endok. They worked as farmers' land. Ken Endok brought her husband Gajahpara his food on the paddy field.
The paddy field, to which she brought the food, was called Ayuga, and the region where Ken Endok lived, was called Pangkur.
Then Bhatara descended Brahma descended and he slept on Ken Endok, on the Tegal lalateng.
He laid out to her a obligation: "Do not let your husband sleep with you again; if you are guided by your man, that will be his death, and soon my son will not mere essence. That son of mine must be called Ken Angrok, he will later be the the whole of the situation of the country of Java is changed'.
Bhatara Brahma disappeared. Do Endok then continued on her way to the sawah and came to Gajahpara.
They said, "Gajahpara, learn that I am on the Tegal ing lalateng by a (or invisible God. He instructed me: don't sleep anymore with your husband, he will die if he should continue to sleep with you, and my son will no longer be pure." Gajahpara then returned home.
There he invited Ken Endok to sleep with him, wanting to sleep with her again. Ken Endok didn't want to hear from him anymore (and said): "Gajahpara, our marriage is Dissolved; I am afraid of what God said, not to allow me to to reunite with you". Gajahpara said, "Female, what would it be, what shall I do about it? to do so; I think it is good to separate from you, and as far as our possessions are concerned, what of You came to you again, little woman; what belongs to me come to me again."
Then, after this appointment, Ken Endok went back to Pangkur, at the on the other side of the river, to the north; Gajahpara remained at Campara, on the southern shore. After less than five days, Gajahpara died.
The people cried: "How wonderfully dangerous is that unborn child (already); Only a short time his parents have divorced, and now his father is already dying." When the child Ken Endok gave birth to a boy.
She threw him on the Pabajangan. Now it just so happened that there was a thief, Lembong was his name, who was at happened to come to Pabajangan, saw (there) something light.
He went up to it, and sensed a weeping child. And when he drew nearer, it turned out that the weeping child who gave light of himself.
He took it up, and carried it in his arms to house, where he adopted it as a child.
Ken Endok heard that Lembong was a child one of the men of Lembong told me, and a child who was he had found on the Pabajangan, and which he had seen light given at night.
Then she went to him, and it turned out that it was her child.
She said: "Lembong, perhaps you do not know the child you have found; It is a child of mine; Do you want to know what is the origin of it, Bhatara Brahma has it begets in me; Take good care of it, (because) as if it had two mothers and a father, such is this child."
Lembong and his wife loved him more and more, and he grew taller and greater, and Lembong took him out of stealing.
Until he was so old that he could eat buffaloes. Ken Angrok lived in Pangkur. Everything Ken Endok and everything Lembong and at last he touched upon the amandala of Lebak a Pasturing a team of buffaloes, after some time (also) got rid of the buffaloes, which he (for him) had to graze him.
The amandala estimated them at 8000 (kepeng). Now Angrok of his father and mother both reproached him severely: "Boy," they said, "now we have to become pawns; Even if you do not flee, we must pawn at the amandala of Lebak".
He could not bear it; He walked (so) left, and left both his fathers at Campara and at Pangkur.
Then it was he fled to Kapundungan, but to whom he also turned to to stay there, they didn't want to know anything about him. Now there was a saji player from Karuman, called Bango samparan. He lost at the game to the malandang of Karuman, and, when he was admonished, could not pay.
Bango samparan now left Karuman to pray jalu at Rabut. A voice from heaven who ordered him to return to Karuman, "I have a son, who is will erase your guilt; his name is Ken Angrok," Bango left samparan Rabut jalu, walked all night long, and found the boy what he considered to be a the government of God; (because) it was really Ken Angrok.
He took it and adopted him as a son. Then went to the playhouse, he found the malandang there, and played with him (again); Now the malandang, and Bango samparan won back all that he had lost, clearly by God, and when he went home, he took Ken Angrok mead.
Bango samparan was married to two sisters; his eldest wife was Genuk buntu, Tirthaja the youngest. The children (of the latter) were, Pañji Bawuk, then followed Pañji Kuñcang; his younger brethren were Pañji Kunal, and Pañji Kenengkung; the youngest child was a girl, Cucupuranti.
Gentuk buntu (the eldest wife) took ken Angrok as a son. He remained at Karuman for a considerable time, but could not find it with the pañjis, and so he left the place. Thereupon he found at Kapundungan a youthful shepherd, the son of Tuwan Sahaja, den buyut of Sagenggeng, Tuwan Tita, and with him he became friends.
They loved each other very much. He now stayed with Tuwan Sahaja, and Ken Angrok and Tuwan Tita never disagreed. They wanted to learn to read, (and therefore) gave way they went to Janggan, at Sagenggeng, to enter his service, and asked to give him their education. They were then instructed in reading,
the use of vowels and consonants, and their changes, in the candrasangkala and arithmetic: days, months, years, the different kinds of weeks and the wukus.
Through the teaching of Janggan they became very skilled. Now Janggan had planted a jambu tree, which had become the jewel of his garden.
This one wore well, and was full of almost ripe fruits. He had expressly forbidden to reap the benefits; And no one dared to partake of the fruit of that Jambu tree. Janggan had said: "When those jambus are ripe, one can pick them".
Do Angrok got a craving for them when he saw them, and was more and more of them Fulfilled. On a certain night, at the time when one usually sleeps, and also Ken Angrok was asleep, and came out of his head in great numbers, and on and on, bats, which all night long of those jambu fruits of Janggan ates.
The next morning they were seen scattered in the garden; Janggan's followers picked them up. When Janggan destroyed the jambu fruits in the garden, he became angry, and said to one of the Young men (who were in his house): "How did that jambu come to be so destroyed?" He was answered, "He has been destroyed, sir, because there are bats. who have eaten of it."
Janggan then took rattan thorns, with which he entwined the jambu, and kept watch all night.
Do Angrok slept again, in the southern gallery, close to the place where the dried grass, and Janggan sometimes atep bonded.
When Janggan caught the bats in large swarms come out of Ken Angrok's head and eat his jambu fruits he became angry.
In vain he tried to chase them away by shouting. He then became still more angry, and chased Ken Angrok away; was about midnight that. Ken Angrok got up, frightened and confused, walked out, and went sleeping there in the Alangalang field. When Janggan went to him (a little later) (looking), he saw something light in the middle of the alangalang.
He was frightened, thinking, that something had caught fire. He examined what he saw shining brightly, and found then, that Ken Angrok gave that light of himself. He woke him up, told him again and begged him to go back to sleep there; and so slept Ken Angrok back inside.
The next morning Janggan ordered him to go and reap the fruits Rejoicing, Ken Angrok said, "Let me get a little bigger, and I will Janggan what I owe him, pay." Ken Angrok was (now) gradually has become larger. With Tuwan Tita he pastured (kebos), and made a village, east of Sagenggeng, on the tegal's of Sañja, to be there, with its buddy, tuwan Tita, to harass the passers-by.
Now a man who was in the woods of the Kapundungan-ers tapped palm wine, a beautiful daughter.
This accompanied hairs father to the woods. She was raped and slept with by Ken Angrok.
Adiyuga was the name of the forest. Worse still, he misbehaved; he attacked the passers-by, and when the news had reached Daha that Ken Angrok (on that the akuwu of Tumapel, who had Tunggul ametung (and was under Daha), to render him harmless.
He left Sagenggeng and went to Rabut gorontol. "That my persecutors through the water may be stopped," he cursed, "that water may come out of it it doesn't; so a storm will arise, and on Jawa there will be no trouble." Zoo he said.
He left Rabut gorontol, and went to Wayang, to the field Sukamang Gala.
There was a fowler, whom he robbed. Then he went to Rabut Katu. Distressed, he saw a katu tree as big as a fig tree; therein he fled. He then fled to Junwatu, the kreits of the wong sampurna, then to Lulumbang, where he took up his abode with a stranger (there), a warrior's son, named Gagak inget.
He lived there for some time, but robbed the passers-by (here too). He (subsequently) went from there back to Kapundungan (back), to steal in the Pamalantenan. They noticed him, pursued him, and surrounded him, and did not know whither To escape, he climbed into a tree, on the edge of the river, but when the day it was seen that he had climbed into it, and at the foot of the boom, the Kapundungan men waited for him, sounding the alarm.
His persecutors wanted to cut down the tal-tree. Then he broke into weeping and called his people father to the rescue, and now he heard a voice in the sky commanding him (two) to chop off numerous leaves to use them as wings on the right and left, that he might be able to take it to the eastern shore, the other side. fly; (for) it was still a long way off that he would die (already).
He cut off two leaves, used them as wings, and flew to the opposite eastern shore, and escaped (thus) to Ragamasa (or Nagamasa).
They pursued him, but he managed to reach the creit of Oran, was pursued there again, but escaped again to Kapundungan. He there the Amandala was busy with plants.
He hid him, after him as a son to have adopted. That Amandala had six children, all of whom were there at the plants. Just then one of them had gone away to fish, so that were only five; in place of the absent man, Ken Angrok was plants.
His persecutors came, and one of them said to the Amandala, "Mandala, I'm imitating someone who made it very difficult; He fled just a moment here". The amandala replied, "I am not lying, that he's not here. I have six children; Here are just six of them plants, just count them; if there are more than six.
CHAPTER 1b[]
than is anyone else here". The persecutors said, "It is true that the amandala (only) has six children, and there are only six planting here".
They continued thereon. The amandala then said to Ken Angrok, "My boy, go away; Possibly those who seek you will come back, (and) they reason something, I "Then it does not matter that you have taken refuge in me; flee to the woods".
Ken Angrok replied, "I won't wait for that me and so it came to pass that Ken Angrok went to the woods. which was called Patangtangan.
Then he fled to Ano, and from there to the forest at Terwag, but he became troublesome again, and to a still greater extent.
Right away it happened that the amandala of Luki, opposite the welahan, his gaga field to turn it into a field of beans.
He took food for his buffalo boy mead. He placed it on one of the piles in a bambu tube. Leaning forward, he diligently ploughed the field of beans.
The food was served by Ken Angrok, who crept towards it while bending down, was taken away. So did daily. The Amandala was astonished that the boy's food disappeared daily. and said, "How does this rice come to disappear?"
Be in the welahan hiding, he kept an eye on the shepherd's food, while he boy (in his place) ploughed.
Soon after, Ken Angrok came out of the Bosch, to remove the rice again.
The amandala said to him: "It is you so, my boy, who takes away the rice of my buffalo boy every day." Ken Angrok replied, "Yes, amandala, I took your boy's food every day because I am hungry and have nothing to eat."
The Amandala said, "Well, my Boy, come into my hermitage when you are hungry, ask for it every day rice, because every day I see if there are also guests". Thus Ken Angrok became invited by the Amandala to come to Batur, and to eat rice and food. Welcomed.
The amadala said to his wife, "Nini bhatari, I command you to, if Ken Angrok was allowed to come here, and I wasn't allowed to be at home, if his housewife, sweet. to be against him, he is pitying." Ken Angrok, So it is said, came there every day.
From there he went to Lulumbang, to Bañjar kocapet. Now it came to pass that the amandala of Turyantapada from Kabalon. This one, called Mpu Palot, possessed the dharmakañcana. He was a disciple of the hyang buyut of Kabalon, the embodied dharmakañcanasiddhi, siddhi = sanidya.
Mpu Palot returned (then) from Kabalon back with 5 tahil raw (gold). At Lulumbang he rested for a while. He looked to go back to Turyantapada alone, because they were told that there was was one who made the road unsafe. That person had to be called Ken Angrok. Mph Palot did not know that they were one and the same.
He found Ken Angrok there. He said to him, "Well, sir, where are you going? to?"
Mpu Palot replied, "My boy, I come from Kabalon, to go back to Turyantapada to return: but I'm afraid of the way, because someone, who Angrok is called must make him unsafe".
Ken Angrok smiled and said, "Well, Sir, I will accompany you, and I will take on him later, if we were to meet that Ken Angrok; you go on to Turyantapada back, and don't worry." The mpu of Turyantapada felt very when he heard the promise of Ken Angrok, and when he got home, he learned He gave him the Dharmakañcana (as a reward). He soon knew her, and before Mpu Palot he did, if one wanted his miracle power (with his own) compare, (subsequently) not below. The hermit also took him as a child, as a result of which the hermitage of Turyantapada was also called Mandala ing bapa.
Right away Ken Angrok, after acknowledging Mpu Palot as his father, behaved as follows.
Because Mpu Palot did not (yet) have enough, he sent him to Kabalon to dharmakañcana by the hyang buyut of Kabalon and to become completely mastered and to completely remove the raw (gold) that he had left there.
Do Angrok went there, but the people of Kabalon did not trust him. This made him angry: "Let there be embang in the panaps (?) (he wished), and he tried to kill the chief there, but he fled and escaped from the hyang buyut from Kabalon.
All the hermits of Kabalon, the guruhyangs up to and including with the kapuntan, were summoned; They came out with their gamelan hammers, imitated Ken Angrok, and beat him with those hammers, to kill him, if possible, to kill. But now they heard a voice from heaven, saying, "Kill him man not, hermits; He is my son, and still has much in this sublunary world. to carry out'. This was what the hermits heard crying out from heaven.
They helped Ken Angrok recover completely. Thereupon Ken Angrok swore an oath, saying: "There will be no hermit east of the Kawi who will be the dharmakañcana will not possess it completely". Then he went from Kabalon to Turyantapada, and the hermit of the Mandala ing bapa now obtained the Dharmakañcana in full. He then left the Mandaleng bapa and went to the neighborhood of Tugaran.
The buyut of Tugaran didn't want to hear about him. He made it difficult for the people there, and was therefore taken up by the gopala and (again) in the Mandala ing bapa placed. Now it happened that he was the daughter of the buyut of Tugaran when she planted beans in a Gaga field.
He raped that girl; For a long time the bean was in the sack, and therefore the beans of Tugaran were smooth, large and sweet. From Tugaran he returned to the Mandala ing bapa Go back
and said, "If I ever become anything, I will give to the hermit of the Mandala.
ING Bapa make a large gift in silver". Word was sent to Daha, that he again caused trouble, and had deprived himself of Turyantapada.
One tried to neutralize him again, and people from Daha searched for him. He departed from the Mandaleng bapa and fled to Mount Pustaka.
From there he went to Limbehan, where the buyut was concerned about him and took him in, but then he went back to Rabut kedung Panitikan to sleep. (There) it was revealed to him that he was to go to Rabut gunung Lejar on blacks Wednesday of the wuku Warigadyan, "the gods would then hold a meeting", said the nini of Panitikan, "I will help you and hide you, father; no one will see you; I must go sweeping on Mount Lejar, if there is assembly of the gods". So she said. Ken Angrok then went to the mountain Lejar, and when black Wednesday had come from the wuku Warigadyan, he went to the meeting place.
He hid himself in the rubbish heap, where he was nini of Panitikan was covered with grass.
Then the seven sounds were made. hear: rolling thunder, and short, earthquake, lightning, lightning, lightning, whirlwind and storm winds; Rain fell at a time when one would not expect it Could; There were continuous rainbows in the east and (at the same time) in the west, and thereupon to hear voices without pause noisy and boisterous. The sentiment of the gods at that meeting was: "He who island of Java will make it strong and strong, if..." Thus spoke the gods, in turn Calling; and "Who is to be king of the island of Java?" they asked. Bhatara Guru replied, "Know gods that I have a son who is a child of man. of a wife of Pangkur, who will make the land of Javastrong and strong Now Ken Angrok came out of the rubbish heap, and the gods approved of him, when they had seen him, and found that he (as king) Bhatara would be called Guru; Thus they decided, with a loud and general acclamation.
Ken Angrok was (even further) disposed of by fate, that he was father would acknowledge the ancient brahmin Lohgawe, who was just from Jambudwipa because he had to go and look for him at Talaka; Thus there are first Brahmins east of the Kawi.
He did not have the trip to Java with made a ship; He had put it on three kakatang leaves.
He landed in the area of Taloka, and now sought Ken Angrok everywhere.
He said, "There must be a are a boy with long hands and thick knees, in his right hand it must be and in his left the shell sign can be seen, Ken Angrok is his name, and I saw him in my devotion; he is an incarnation of Bhatara Wisnu, who taught me at Jambudvipa: "Venerable Lohgawe, you have my Imagery has been worshipped for so long now, (but) I myself am not here (anymore); I have incarnated myself in a man on Jawa; follow me (thither); I'm (currently) Ken Angrok;
lost me in the playhouses"". Soon after, Lohgawe meets Ken Angrok in a playhouse at.
He looks on attentively, and it is really he whom he has in his devotion had seen. He turns to him and says, "You, my boy, are you Ken Angrok?
I know you because I have seen you in my devotion." Angrok replied: "Right, sir, I'm Ken Angrok." The brahmin embraced him and said, "I Take yourself to be your son, my boy, I will help you in the misfortune, and you wherever you go." Ken Angrok then leaves Taloka, and goes with the brahmin to Tumapel.
Once there, he finds a good opportunity to, as he was anxious to have an audience with the akuwu Tunggul ametung. On the contrary, there is an audience. Tunggul ametung said, "Welcome, Mr. Brahmin, whence come you, whom I have not seen before?"
Venerable Lohgawe replied: "My boy, akuwu, I have just come from across the sea; I would like to be with you, my boy, come into service and dwell, and so would my adopted son here please do so with you".
Tunggul ametung added: "Well, Venerable, it I am pleased that you wish to come and stay with me. [Thus spoke Tunggul ametung].
Ken Angrok now served for a time at Tunggul ametung, the akuwu of Tumapel.
Now it happened that at Panawijen there was a scholar Buddha-priest of the Mahayani Church, was.
He had a safe on the fields of the Panawijen-ers, and was called Mpu Purwa.
He had a daughter from before that he had become a mahayanist, a girl exceedingly beautiful, Ken Dedes called. It was said of her that she was incomparably beautiful, and east of the Kawi it had penetrated to Tumapel.
Tunggul ametung heard he went to Panawijen, to the abode of Mpu Purwa, found (there) Ken Dedes and was delighted with the beauty of the virgin. Mpu Purwa was and so Ken Dedes was violently chess by Tunggul ametung.
When Mpu Purwa returned, he found his daughter who had already played chess not (back); He did not understand, and hurled a terrible curse (against the guilty): "May my child's chess player enjoy the pleasure, that he will have of her, not to the end, but by assassination perish with a criss; and may the wells of the Panawijen-ers dry up, and there may be no more water from the basins here, because they have not informed me, that my child was assaulted; And for my child, who has lost the karma amamadangi I wish that she may have a very great happiness."
Zoo was the curse of the Mahayanist at Panawijen.
After Ken Dedes was in Tumapel Tunggul ametung slept with her, and he loved her tenderly, and then the first signs of pregnancy began to manifest themselves, he did so with for pleasure a trip to the Boboji Garden.
She was riding on a car. As she dismounted from the wagon into the garden, chance caused her to bare thigh to her lap, and Ken Angrok saw a blazing fire.
He got confused by that, and then, she was so perfect and Incomparably beautiful, that he fell in love, and did not know how he had it. After Tunggul Ametung returned home from his trip, Ken Angrok (what had happened to him) to the Reverend Lohgawe: "Venerable Father, what kind of a woman is it, whose womb radiates a blaze of fire; Brings Is it misfortune or happiness?"
The reverend said, "Who is that, my boy?" Angrok said, "Father, there was a woman whose womb I saw."
The Venerable Lohgawe said, "Such a woman, my boy, is a nariçwari (mistress of the women), she is the best of women, my boy, the most miserable (poorest, worst) man, who can make her his own, becomes a world conqueror."
Angrok was silent for a while, and then said, "Reverend father, the woman whose who radiated the glow of fire, is the consort of the akuwu of Tumapel; Right away I know that I will take his life by assassination with a criss-cross, by it will perish in my hand, if you please."
The reverend replied: "My boy, Tunggul ametung will cut through your hand, but it won't turn on, that I approve of what you want to do; That's not a conduct befitting a brahmin; but do what you will." Angrok said: "Then, father, I bid you farewell." The brahmin said again, "Where do you want to Go away, my boy?" Angrok replied, "To Karuman, that's where Bango lives Samparan, a player, who has adopted me as a child, and loves me very much; I want to ask them; maybe he'll approve of it."
"That's all right, but, my boy, don't stay long at Karuman." Angrok said, "What should I do? have to deal with it for a long time?" Ken Angrok now leaves Tumapel, reaches Karuman, and Find (there) Bango samparan. "Where do you come from?" there), - you haven't been with me for a long time.
It's me or I'm dreaming, that I'm you have with me again. You have been away for a long time."
Ken Angrok replied to him: "I was in the service of the akuwu in Tumapel, father. Here I come, because I, when his consort rose from a chariot and her womb was exposed, I saw that it emitted a blaze of fire.
Now there is a brahmin, who has only recently come to Java, the Reverend Lohgawe, and has me as a son adopted; I asked him: "What kind of a woman is it whose womb was a blaze of fire," and he said: "Such a woman is the upper Dear, it is she who is called ardhanariçwari;
CHAPTER 1c[]
It is she who brings happiness above all, for whoever will have her as his wife, he will become a world conqueror."
Now, father Bango, I long to become king; I want to kill Tunggul ametung, marry his consort to king father, and I asked my reverend father for his approval. (blessing).
The reverend then said, "Angrok, my boy, a brahmin may do it do not approve of anyone taking another's wife, but do everything that thou wiltest." That is why I come to you now, father Bango, for your approval (blessing) to ask, father, that I kill the akuwu of Tumapel by assassination; Sure to come he (then) by my hand." Bango samparan said, "That's good. I, my boy, approve that you should ameth Tunggul by assassination with a kris but Angrok, my boy, that akuwu is powerfully built; It was possible that you will not strike through and through, if you give him a lesser good keris sting.
I have a friend at Lulumbang named Pu Gandring; The krisses he makes are good; No one can resist his creations; You don't have to stab it twice. Let him make a keris. And if thou who has keris, then kill Tunggul ametung by assassination."
This was the advice, which Bango samparan gave to Ken Angrok.
He said, "Then I will go, father, to Lulumbang". He left Karuman, went to Lulumbang, and found Gandring forging. Angrok asked him, "You are probably Gandring? Well, make me a keris then. It should be ready in five months..... (?)".
Mpu Gandring said: "That cannot be done in five months; if you desire one if he is good, it will take a full year before he is beaten properly".
Do Angrok said, "It doesn't matter how he was filed, but in five months he must be ready".
Ken Angrok leaves Lulumbang and goes (again) to Tumapel. He came to the Reverend Lohgawe, who asked him, "Why are you like this?
Stayed at Karuman for a long time? Ken Angrok replied, "I'm also too Lulumbang".
Now Ken Angrok remained at Tumapel for a considerable time.
When the five months had passed, he remembered the agreement he had made. when he instructed Mpu Gaudring to make a keris. He went (again) to Lulumbang, and found there Mpu Gandring filing, to the keris, why Ken Angrok to finish it. Ken Angrok said, "Where is the keris that I told you? ordered?"
Gandring replied, "Angrok, my boy, that is precisely this one, who I'm filing." Ken Angrok asked to see the keris, and then apparently said Angry: "It also matters if I order you a keris, because it is not finished yet filed; He's still cruel.
It looks as if they have been working on it for five months. has been busy".
He becomes enraged, so that he Gandring with that keris of inflicts a stab on his own creation.
Then he strikes it with the stones mortar, in which the filings were collected; it jumps in two. He hits it mead on Gandring's anvil; That, too, breaks down.
Then Gandring said: "By that kris will Angrok sneeze; His children and children's children will be who perish criss; Seven kings will perish because of that kris." After expressing This caused the blacksmith to drop dead. It was Ken Angrok to see that he was (now) was desperate that Gandring had been killed.
"If I," he said, "become something I want to become a great man, then the proofs of my gratitude) hereditary to the descendants of the blacksmith of Lulumbang." Thereon he returned to Tumapel. Now Tunggul ametung had a favourite, Kebo hijo, who was a close friend of Ken Angrok.
When he saw that Ken Angrok was a New keris carried, with a hilt of cangkring wood, where the thorns were still attached and which was not fastened with a hair, he was very much looking forward to it. He said to Ken Angrok, "Well, brother, I'll take that keris from you."
Kebo hijo has because he liked it and liked her, and because he now has that keris of Ken Angrok for a long time, everyone in Tumapel knew, that Kebo hijo with a new keris ran. Now that keris had to be stolen by Angrok and it worked.
Thereupon Ken Angrok spent the night in the lodgings of the Akufu, when they slept there, and aided by chance, he reached his sleeping place without his being perceived that he was going there, and Tunggul ametung stabbed to death in one go, right through the heart; the He deliberately left Gandringsche kris in the wound.
When it dawned on it came to light that there was a gathering in Tunggul Ametung's chest keris who was recognized as the keris, which Kebo used to eat every day. carry.
The people of Tumapel all said, "Kebo hijo, that is Tunggul killed Ametung, because his keris is in the breast of the akuwu of Tumapel".
Kebo hijo was then used by Tunggul-ametung's family, and with that keris, which Gandring had made, cried that there was death followed.
Kebo hijo had a son, Mahisa randi. This one was very sad about the death of his father.
Ken Angrok felt sorry for him and made him Katik (squire), for he felt very sorry for him.
Now the gods had to (further) putting in order that Ken Angrok actually married Ken Dedes; long they desired it, and none of the inhabitants of Tumapel dared to say anything about Ken Angrok's behaviors say; Tunggul Ametung's family also quietly, because no one dared to say anything, and so Ken Angrok married Ken Dedes. He was already three months pregnant with Tunggul ametung at the time, but Ken Angrok slept with her, and they loved each other very much.
In time, Ken Dedes gave birth to a boy, the child of Tunggul ametung, which was given the name Anusapati, and the surname Anengah.
After they had been married for some time, Ken Dedes had another child, (but now) of Ken Angrok, a boy, Mahisa wong ateleng; thereupon a second, nicknamed Saprang; a third, Agnibhaya; and a girl, Dewi Rimbu; four so Ken Angrok had children at Ken Dedes.
By a selir, Ken Umang, begot he had a son, surnamed Tohjaya; a second son, surnamed Sudhatu; a third party son, Twan Wergola; and a daughter, Dewi Rambi. In total, therefore, he had 9 children, 7 sons and 2 daughters.
Thus there was a change in the position of business east of the Kawi Mountains. All east of the Kawi were in awe for Ken Angrok, who was only then thinking of becoming king (ratu), what the people of Tumapel (also) wanted. Now it came to pass that (if) by God's rule the king of Daha, prince Dangdang Gendis, to the clergyman gentlemen in Daha said: "Gentlemen clergy of the Çiwaitische, as well as of the Buddhist doctrine of faith (çewa-sogata), how is it that you do not think for me? sembah, because I am Bhatara Guru after all".
The clergy, not a single except for those who were in Kadiri answered, "Lord, there is still never been a clergyman who made a sembah for a king," all spoke. Dangdang gendis said, "Well, if they didn't do that before, So make me a sembah now; If you do not see My miraculous power, I'll give you a token of it."
He placed a spear with the shaft in the ground, sat down on the tip of it, and said, "Behold, gentlemen clergymen, how wonderful I am," (and) he appeared four-armed and three-eyed, right as Bhatara Guru.
But the spiritual lords of Daha, (now) obligated to him to make a sembah, did not (yet) want to, but resisted, and fled to Tumapel, by Ken Angrok. With that, Tumapel began to evade Daha. Ken Angrok was then made prince (prabhu) of Tumapel, which is a name of the Kingdom of Singasari, recognized, and under the name of Çri Rajasa, Sang Amurwabhumi, honoured by the Çivakian and Buddhist clergy of Daha, of of which the Reverend Lohgawe was the foremost.
Allen, die Ken Angrok formerly, when he was not yet unhappy, had loved and pityed him He helped, repaying them for their benevolence, as for example. Bango samparan, not to mention the amandala of Turyantapada, and the children of the blacksmith Pu Gandring of Lulumbang.
One hundred blacksmiths of Lulumbang would be free from the Taxes Saarik Purih, Satampaking Wulukune, Wadung-Pacule; the son of Kebo hijo was granted the same rights as Pu Gandring's children; a son of his reverend father (Lohgawe), the youth Sadang (or Sada), whom he had wivesian wife, had to marry Cucupuranti, the daughter of father Bango.
Such was the order of sang Amurwabhumi. Singasari was very prosperous, people enjoyed general peace and quiet. After some time has been going on, the rumour that Ken Angrok had become king (ratu), it was brought to the Prince Dangdang gendis the report that (he, now) sang Amurwabhumi (called), wanted to march against Daha.
Prince Dangdang Gendis said, "Who would ruining land? Only as Bhatara Guru (himself) from heaven comes down, maybe then it can succeed".
This was Ken Angrok's message. He then said, "Please, spiritual sirs, that I should use the name of Bhatara. Guru assume".
With their approval, he called himself so. After that, he Daha. Prince Dangdang gendis learned, that sang Amurwabhumi of Tumapel against Daha; he said, "Woe is me, for Angrok has the favor and support of the gods". Between the armies of Tumapel and Daha there was a (slightly) north of Ganter; On both sides they fought equally heroically and Heavy losses were suffered, but Daha lost.
A young person brother of Dangdang gendis, the ksatriya Raden Mahisa walungan, died the hero's death, as well as one of his mantris, named Gubar Baleman; They were both were overcome by the people of Tumapel, but they fought furiously (like fines) who devoured mountains).
Then, when their chief was overpowered, the army struck from Daha on the run; one fled like bees, swarming, etc., there was no restore to. Then Prince Dangdang Gendis also withdrew from the fight Go back; He fled to a house of worship (Dewalaya), and hanged himself with horse and Squire, with Payung-bearer and Sirih-bearer, his water-page and den page, who carried his mat, up in the air. [Ken Angrok's victory over Daha was completely].
And then his (Dangdang gendis') wives, Dewi Arnisani, Dewi Hasin and Dewi Paja, learned that Prince Dangdang had lost the battle, and had begun to float in the abode of the gods, then the three princesses disappeared (also) with kraton and all (out of sight, by becoming invisible).
(The Victory by Ken Angrok on Daha was complete). Now that he had defeated his enemy, he returned to Tumapel, and had changed the state of affairs at Jawa. It The year in which he became king, which is also that of the fall of Daha, was 1144.
After some time, it is said, Anusapati, the son of Tunggul ametung, a question to his mentor. "I'm for your father "Fear," said he, "you would rather speak to your mother." Nusapati held (thereupon) not to ask his mother, "Mother, I ask you, what does it mean that father looks at me so completely differently from my brothers and sisters, not even taking into account (my half brothers and sisters,) the children of my half mother, then father sees differently". It was clear that the end of sang Amurwabhumi.
Ken Dedes replied, "It's got a lot of it, that you do not trust him, but, if you desire to know, your (actual) father is Tunggul ametung; I was three months pregnant at his death; thereon I was taken by sang Amurwabhumi (as my wife)".
Nusapati said, "So, mother, sang Amurwabhumi is not my father; But how did my father die?"
"Sang Amurwabhumi, my boy, killed him." Ken Dedes was silent (thereupon), as if she had gone too far in telling her son the real facts. Nusapati said, "Mother, father (nI. sang Amurwabhumi) has a kris of Gandring, I'd like to have it, mother."
Ken Dedes gave it to him. Anusapati said goodbye and returned to his own palace.
He had a pangsalan, of Batil; To them he summoned. He ordered him to kill Ken Angrok. death, giving him that kris of Gandring to sang Amurwabhumi with it.
and Nusapati succeeded in bribing the man of Batil.
This one went to the craton, found sang Amurwabhumi just eating, and stabbed him. He (sang Amurwabhumi) was killed on a Thursday Pon of Landep, on the moment he ate, it was sande jabung, (i.e.) the sun was just and the sandas were lit.
After killing sang Amurwabhumi that man fled from Batil to Anusapati, (to whom) he said: "I have your father killed". Nusapati then stabbed him. In Tumapel it was said: "The king was treacherously murdered by a pangalasan of Batil, but Nusapati has they thereupon put to death in the same manner." Sang Amurwabhumi died in 1169. He was buried in Kagenengan.
CHAPTER 2[]
Anusapati then succeeded him as king in 1170.
Some time later, it is said, Raden heard Tohaya, the son of Ken Angrok by his second wife (rabbi anom), in detail how Anusapati was killed. .
The apañji Tohaya did not resign himself to the murder of his father; his son and sought a means of revenge, something that could lead to the death of Anusapati. Anusapati knew that Pañji Tohaya was assailing him, was on his Hue, and caused a pond to be dug around his tow-place; Guards were kept in the yard, and trusted persons were posted there.
After some time, sang apañji Tohaya (once) came to the Bhatara (king) Anusapati, with a knocker, and said: "Brother, father had a kris from Gandring, which I would like to have from you."
It was clear that the end of Bhatra Anusapati was near. Anusapati gave him the kris of Gandring, Tohaya took it, put it in his belt, and the kris which he used to wear, he gave to one of his men.
Then he said, "Come, brother, let us let some cocks fight." Anusapati replied, “Very well, brother.”
He sent for his cage master to fetch a fighting cock, and said, "Come, brother, let us do it at once."
"Certainly," said Panji Tohaya: They both put on the iron spurs themselves. The two (cocks) stood together, and Sang Anusapati was completely engrossed in it.
Without doubt the hour of his death had come; While at that moment he was completely absorbed in the fighting he was making his cock do, Tohaya stabbed him. Anusapati died in 1171. He was buried at Kidal.You know that you are the same person. .
After Gandring's work was done by the Anusapati, he was accepted by Tohjaya, he was honored, then the duhungria who was in need of him, he was honored by his people. Lingirapañji Tohjaya: "Duweg, kaka, ta-bongbong".
Sumahur the Anusapati: "Look, yes". Tumuli aken angambila fight in the corner. Lingiranusapati: "Look, yes, it's a lot of trouble". "Singgih", said Tohjaya. With the same respect, the same twin, the Anusapati bowed down. You know what you are talking about, you are sleeping in the camp and you are having a good time. Lina sang Anusapati i 1171. Dinarma sira in Kidal.
CHAPTER 3[]
Tohjaya (a son of Ken Angrok by his second wife, Ken Umang) then became king of Tumapel.
Anusapati (the son of Tunggul ametung by Ken Dedes) had a son named Rangga wuni, a nephew (kaponakan) of Apañji Tohjaya; (also) Mahisa wong ateleng (a son of Ken Angrok by Ken Dedes), the half-brother of Apañji Tohjaya, had a son Mahisa campaka, (also) a nephew (pahulunan) by Apañji Tohjaya.
When Apañji Tohjaya was honored, all the mantris, Pranaraja etc., and Rangga wuni and Kebo campaka were among them.
Pañji Tohjaya said, "Mantris, all of you, first of all Pranaraja, look here my nephews ; How beautiful they are in appearance and stature. How do I see my enemies in other realms out?. And these two men, what would they? Pranaraja?"
Pranaraja replied to him with a sembah, "Indeed, sir, As you say, they are beautiful in appearance, and both equally brave, but, Sir, they may be compared to a boil on the navel, at the end they will surely lead to death."
His Majesty fell silent ; more and more he meant in what Pranaraja's saying, and he became sad about it.
Thereon he summoned Lembu ampal.
He ordered him to get rid of the two princes. He said to Lembu ampal, "If you do not succeed in removing the two princes, I'll do it for you."
When Apañji Tohjaya met Lembu ampal it ordered the two princes to be put out of the way, and heard that the brahmin, who at Tohjaya sangkapani.
He felt sorry for the princes, and told them, that Lembu had received orders to get rid of them, and that, as a he did not succeed with them, would be taken by the king in their place. Murdered.
The two princes said, "Venerable, we have done nothing wrong." The Brahmin replied: "Rather hide yourself first, boys."
They still doubted whether the Brahmin might not be wrong, and therefore the princes went together to Apañji Patipati, and said, "Pañji Patipati, we come and hide us in your house, for the king will get rid of us and we have really done nothing that we have done to get rid of it. should be necessary'.
Pañji Patipati investigated the rumor, (and said) : "Princes, if you are not (not) put out of the way, Lembu will hardly be there held liable'.
They then quietly hid themselves. They were searched, but not found: they were inquired about, but Where they had gone was not told. Lembu ampal was then King suspected that he agreed with the two princes. A and now he fled to his neighbour Apañji. Patipati.
There he perceived that the princes were among them. He went to them and said to them, "I have come, gentlemen, to my refuge: the king will punish me because I had to get rid of you at his command, (but didn't succeed). Take an oath from me, if you don't Trust; I will serve you faithfully."
A few days after she swore him in, Lembu came to the princes, saying, "How wilt you, princes? There There is no end to that hidden place. I'll be someone from Rajasa later, as he bathes, stabs". That very evening, Lembu ampal did so, to Sinelir fleeing when the alarm was raised.
Then the people of Rajasa said: "Someone from Sinelir pierced one of Rajasa". [Tweed agen later crossed Lembu ampal one of Sinelir, and fled, when he was persecuted, to Rajasa.
Then the people of Sinelir said, "Someone from Rajasa has one of Sinelir pierced".
Then the people of Rajasa quarrelled with the sinelir pangalasan.
It came to a fierce fight with many deaths on both sides, and when they were dispersed by the prince, they obeyed they don't. Displeased with this, he omitted the two batur (chiefs?) empty. Hearing that the two batur had been removed, Lembu went to and said to them, "If they will get out of your way, then take refuge in the two princes, for they are (still)."
The people of Rajasa promised, and said, "Lembu ampal, bring this wong batur to them".
The elders of the people of Rajasa became with the princes. Brought to the table. "Gentlemen," they said, "join the people of Rajasa; everything What you command, (they will do), take away from them an oath against a possible infidelity, but such a thing will not happen(?)".
Also the people of Sinelir, whose elders were summoned, made a vow as the people of Rajasa, and the Both baturs, after they had been sworn in, were instructed: "This evening You both come here, each one with his men, and attack on the kraton do'.
They then went home again. In the evening they all came with their men to the princes, all full of courage ; Then they went to the craton, to walk amuk there. Apañji Tohjaya was frightened and fled headlong but received a spear wound that was not immediately fatal.
When the uproar had subsided, his servants sought him ; they took him in and fled with him to Katang lumbang. In the process, the sarung of one of the carriers became loose, so that his rear was seen. Pañji Tohjaya shouted at him: "Get your sarung in order, you rear ist".
Those buttocks were the reason that he (Tohjaya) didn't last long. was king. When he arrived at Lumbang Katang, he died. Thereupon he was interred in Katang lumbang. His death took place in 1172.
CHAPTER 4[]
Rangga wuni then became king. He and mahisa campaka were like two snakes in a hole.
Rangga wuni as king bore the name Wisnuwardhana; Mahisa campaka became queen angabhaya with the name den bhatâra naringha.
They got along very well and had no disagreements.
Bhatâra Vishnuwardhana built the kuta at canggu north, in 1193. He marched against Mahibit to eliminate Lingganing Pati.
Mahibit lost it because mahisa bungalan was able to get in there. His Majesty Rangga wuni was king for 14 years; He died in 1194, and was buried at Jajagu. Mahisa campaka was buried in Kumeper after his death; his pamelesatan (?) was too wudi kuñcir.
CHAPTER 5[]
His Majesty Rangga wuni (the son of Anusapati, the son of Tunggul ametung by Ken Dedes) left a son, Çri Kertanagara; Mahisa campaka (the son of Mahisa wong ateleng, the son of Ken Angrok by Ken Dedes) also left a son, Raden Wijaya.
Aji Kertanagara became king (prabhu), under the name of Bhatara Çiwabuddha. He had a man, a babatangan from the buyut of Nangka, named Bañak wide; to this man he gave the name Arya Wiraraja, but he seemed unreliable and therefore he removed him from his environment, appointing him adipati of Sungeneb, in eastern Madura.
The person who when he became king (prabhu) was his patih, Mpu Raganatha, always tried to serve the welfare of his lord, but Çri Kertanagara paid no heed to it; therefore Mpu Raganatha resigned his post and resigned as patih, being replaced by Kebo tengah sang apañji Aragani.
Mpu Raganatha became adhyaksa at Tumapel instead. After Çri Kertanagara became king, he tried to destroy the errant enemy (kalana) Bhaya, and when he was dead, he sent his troops against Malayu.
Thus there were but few people left in Tumapel; most had been sent to Malayu. Apañji Aragani accompanied them, but returned home from Tuban and, arriving at Tumapel, had them served (delicious) food every day, at the pleasure of Kertanagara.
Kertanagara was in correspondence with Aji Jaya katong, the prince of Daha, who was his enemy; there was now a good opportunity for an enemy, and Jaya katong forgot that he would be very guilty.
Bañak wide was 43 years old when the campaign to Malayu took place. He was friends with Aji Jaya katong; he busily sent envoys from Madura (to Daha) and so Aji Jaya sent katong (them too) to Madura. Wiraraja (=Bañak wide) sent a letter to Aji Jaya katong, which read: “Lord, I submissively inform you that if your highness wants to hunt in the old field, you should do it now, while it is a favorable time , and there are no caimans, tigers, wild buffalos, snakes, or thorns; there is a tiger, but it is toothless.” The old patio
Mpu Raganatha, who he meant by a toothless tiger, because he was already old.
Aji Jaya katong then marched against Tumapel. The troops that went round the north to Tumapel were the worst of Daha; (they went) with many banners and full music. The region north of Tumapel was devastated, and many of those who fought them were wounded.
Those troops that came around the north stopped at Memeling. Bhatara Çiwabuddha (meanwhile) did nothing but drink palm wine.
When he was informed that he was being attacked from Daha, he did not believe it and said: “How could Aji Jaya katong be like that towards me? After all, he is on good terms with me.” When the wounded brought the message (themselves), then (first) he believed it.
Raden Wijaya was then assigned to fight those troops north of Tumapel.
Accompanying him were Arya dikara, Bañak kapuk, Rangga lawe, Pedang, Sora, Dangdi, Gajah pagon, the son of Wiraraja: Nambi, Peteng, (and) Wirot, excellent warriors, who repelled the troops of Daha, the northern division; they made frantic joint attacks, and the men of Daha, who had come round the north, were put to flight, and pursued by Raden Wijaya.
(But now) it happened that a great army of Daha came from the guarded border, over Lawor, (to Tumapel).
This army was forbidden to make noise, and they marched without banners and without music. It reached Siddhabhavana and from there headed straight for Singhasari.
The patih of Daha, Kebo mundarang, Pudot and Bowong headed these troops from Daha around the south.
Bhatara Ciwabuddha was just drinking palm wine (again) with the patih when they were overcome; both paid for it (with death). Kebo tengah (the patih) tried to defend himself, but was killed in the Manguntur.
CHAPTER 6[]
Radical Wijaya who was reported (above) to have gone to the north, it was reported that Bhatara, Çiwabuddha had been killed by troops of Daha, who had attacked from the south, and that (also) the old patih would have had to pay for it with his death, as would the rest of His Majesty's entourage.
Raden Wijaya then quickly returned to Tumapel with all his followers.
There he tried, but in vain, to restore what was lost; he in turn was beaten back, (and) pursued by Kebo Mundarang, he fled onto the increasing sawahs, while Kebo Mundarang wanted to advance to Buntal.
Raden Wijaya took the mud board from a plow that lay there and hit it, so that Kebo Mundarang's chest and face became full of mud.
He then withdrew and said: “Well! you are truly a dewa (one of princely, divine descent).”
Thereupon Raden Wijaya distributed (his) lañcingan giringsing to his servants, each receiving one, because he wanted to make a furious attack.
The deprived were Sora, Rangga lawe, Pedang, Dangdi, and Gajah. Sora made an attack, and many of Daha fell.
Sora then said (to the prince): “Now, prince, you must make an attack, now is the right opportunity.”
The prince made an attack, and many more fell.
The people of Daha, overtaken by night, withdrew and made themselves a bivouac.
When they were asleep, Raden Wijaya came upon them again, and the people of Daha were separated; many were wounded by the spears of their own comrades, and there was a confused flight. Now Bhatara Çiwabuddha had two daughters, whom he intended for Raden Wijaya to wife.
Both were captured by the people of Daha, but became separated because they had fled in different directions.
Raden Wijaya's attack left the Daha people in confusion. At night they built a fire, which blazed high.
The eldest of the two princesses was found; Raden Wijaya spotted her and recognized her.
He freed her again, and then said to Sora, “Well, Sora, attack again, that the youngest of my younger sisters may also be found.”
Sora said, “By no means, my lord, for the eldest has now been found; and how few men you have here!”
Raden Wijaya replied: “Good, for her sake (?)”.
Sora then said again, “Sir, you must retreat; It would certainly be very good to make another attack, if you could gain something and perhaps find the youngest princess, but if we don't find her there, we will have flown like white ants into the fire.”
The prince then fled, carrying the princess in his arms, and continuing northward all night. In the morning he was chased by the enemy and overtaken south of Talaga pager. His men took turns staying behind to hold up the fighting men of Daha.
Gajah Pagon received a deep, continuous spear wound in his thigh, but he was still able to walk. Raden Wijaya said: “Gajah pagon, can you walk? If you cannot do it, we will all fight to the death.” “I can do it, sir, but only slowly.”
The Daha people did not follow the prince very much, and finally returned to Talaga pager.
Raden Wijaya now wandered about in the wilderness like a bush hen, with his men who had followed him; These took turns carrying the princess, until at last they consulted and reasoned how the prince should act.
When they had agreed, they came to him and said: “Sir, we would notice this to you, what will happen to you if you continue to wander about in this forest like this?
In our opinion it would be best if you could reach eastern Madura; you must flee to Wiraraja, that you may take refuge with him, for it is impossible that he should not be concerned for you; He became a great man precisely because of your late father.”
The prince said: “Yes, indeed, if he is concerned about me, but if he is not, then I will be a great dishonor for it.”
Sora, Rangga lawe and Nambi stood up and said as if from one mouth: “Lord, why should Wiraraja turn away from you?”
Therefore the prince acceded to their request. He left the wilderness and came to Pandakan, near the buyut there, Macan kuping.
(There) he asked for a half-ripe topper; they wanted to make him drink its milk, (but) when they opened it, it was full of white boiled rice.
People were amazed and said: "Very strange, because there are no young bangers with boiled rice in them."
Gajah pagon could not (now) go (anymore); the prince therefore said: “Buyut of Pandakan, I give you in custody a man, Gajah pagon, who cannot go; he (stay) with you.” The people of Pandakan said, “That will not be good, my lord; he might be found here someday; there should be no servant (of yours)
To be in Pandakan, in our opinion, he must stay in a forest garden, where people are cutting forest grass; an open space can be made in the middle and a field house can be erected there for him; there he can sit in solitude without anyone noticing, and Pandakan can bring him his food every day.”
Gajah Pagon stayed behind. Raden Wijaya then went to Datar, traveling by night. He embarked at Datar.
Daha's troops returned home. The younger of the two princesses remained a prisoner and was taken to Daha and handed over to Aji Jaya katong.
He heard with joy the death of Bhatara Ciwabuddha.
Raden Wijaya reached the crossing in the north (the south coast of Madura), went ashore, and was ambushed by night on a paddy field somewhere on the border of Sungeneb.
He therefore spent the night on the paddy field that was being cultivated and had recently been dug, and which was provided with narrow dikes. Sora lay face down on his stomach, and the prince and princess sat on top of him.
The next morning he continued to Sungeneb, where he stopped at the great bale.
He sent someone to see if Wiraraja was sitting outside.
This came back quickly, because Wiraraja was sitting outside.
Then the prince went to the paseban, Wiraraja immediately saw the prince when he arrived at the spot, was frightened, left the paseban, and went into the house, whereby the audience he gave came to an end. Raden Wijaya was alarmed, and said to Sora and Rangga lawe: “What have I said, I bring great dishonor upon it; I would rather have paid for it then with death in battle."
Then he went (again) to the big bale, but the end was that Wiraraja, his wife and other housemates came to him together to offer him betel. Rangga lawe said (then) to the prince: “No, sir, things are completely different; there, on the contrary, Wiraraja comes to you.”
The prince was very pleased about this. Wiraraja's wife offered sirih to the princess, and Wiraraja (himself) to the prince.
Wiraraja asked him to stay in the regent's house. The princess mounted the chariot, while Wiraraja's husbands accompanied her on foot; Wiraraja did this to the prince. In the regent's house they stayed in Wiraraja's own sleeping quarters. Raden Wijaya told Wiraraja, when he came to him at the second gate, how the prince, who died while drinking palm wine, had died, and how he himself had fought against the troops of Daha.
Wiraraja asked him: “And what do you want now, prince?” Raden Wijaya replied: “I request that, if you agree, I may stay here with you.” Wiraraja said: "Don't worry (something will be found to undo what happened), but it must be done slowly."
He then asked him to go inside. He also offered him clothes, belts, and sarongs, which were presented to him by the regent's women, including the ken pinatih (raden ayu). The prince then spoke: “Wiraraja, my father, the obligation I owe to you is not small; If I achieve my goal, I will divide Jawa in two, and you will have one half and I will have the other." Wiraraja said: "As you wish, sir, as long as you first become king."
This was the prince's agreement with Wiraraja. Wiraraja took excellent care of the prince; he feasted him every day, so as not to mention the palm-wine he gave him.
When Raden Wijaya had been in Sungeneb for quite some time, Arya Wiraraja once said to him: “Lord, I have a plan; you must enter the service of Aji Jaya katong, and pretend that you are asking for mercy; you must say that you will bow down to him, and if Aji Jaya katong agrees that you should enter his service, then you must go to Daha for a while; If it turns out that he has started to put his trust in you, then you ask him for the wastelands of the people of Trik to turn them into a desa.
Madurese will clear the land and landscape it accordingly; Madureans live nearby and they will come to you. You must enter the service of the prince himself, in order to receive Aji Jaya katong's people well; you must know who is faithful, who is warlike, who is cowardly or skillful, mainly what is Kebo mundarang's character. If you have taken everyone in properly, then you ask permission to live in the desa that the Madurese will have built on the wastelands of the people of Trik. Furthermore, if any of your people from Tumapel come to you again, it will be good to accept them; even if men of Daha take refuge in you, you must stand up for them, and if you think you can stand against the troops of Daha, (then it will be the time to make your move).
I will message Jaya katong now.” The person who had to deliver the letter left, crossed to Java, and himself delivered the letter to Aji (Jaya) katong in Daha. The letter read: “Lord, I submissively inform you that your grandson requests forgiveness, he wants to submit to Your Majesty; In this regard, let us know what you decide, whether you like it or not.” Aji katong said, “How could I not approve of my boy, Arya Wijaya, submitting to me?”
and sent the envoy back to convey what he had said. After arrival, he handed over the letter, which was read to the councils and Wiraraja.
Wiraraja was delighted. Raden Wijaya then returned to Jawa, with his followers, and accompanied by Madureans; Wiraraja brought him to Terung.
When he arrived at Daha, he served Aji Jaya katong faithfully, so that he fell in love with him. It was just Galungan when he came to Daha. His men received orders from the valley to sasarama. The mantris of Daha were extremely surprised when they saw them, they were all such good people, like Sora, Ranggalawe, Nambi, Pedang, and Dangdi. They walked in the pasasaraman in the Manguntur at Daha.
In turn, the mantris of Daha also ran fast, like the first warriors: Panglet, Mahiga rubuh, the patih Kebo mundarang, but all three lost in the running against Rangga lawe and Sora. A little later, Aji (Jaya) katong organized a (kris) joust: “My boy Arya Wijaya, come, you must try fencing (with your kris), I long to see that; my mantras will be your opponent.”
The prince replied: “Certainly, sir!” The jousting took place amid very noisy music, in front of countless spectators. It was nice how the people of Aji (Jaya) katong fled. He then ordered: “Tell my boy, Arya Wijaya, not to participate anymore; who would dare to stand before his lord”.
The prince (then) no longer participated, and the parties were equal in the jousting (now), now this one had to give way, then that one; (but) in the end Sora turned against the patih Kebo mundarang, Rangga lawe turned against Panglet, and Nambi
against Mahisa rubuh; the end was that the mantris of Daha were put to flight by Raden Wijaya's men without being able to recover, and then they stopped.
Raden Wijaya had now seen that the mantris of Daha were losing out to his people. He then sent word to Wiraraja, who advised him to ask for the wastelands of the people of Trik. Aji (Jaya) katong liked it. This is how the wastelands of Trik were made into a habitable place for the first time.
When the Madurese had just begun the construction, one of them, who was hungry and had not taken sufficient food during the felling, wanted to eat some Mayan fruits; they were too bitter for him, and he threw away all the majas of the kind he had sought. It became known that (there) were maja fruits which tasted very bitter, and indeed (therefore) (that place) was called Majapahit.
The prince had checked the situation in Daha, and Majapahit already looked like a desa. The people of Wiraraja went busily to Daha and stayed at Majapahit. Wiraraja (thereupon) advised the prince how he should ask Aji (Jaya) katong to be allowed to go. He asked to live in Majapahit.
Aji (Jaya) Katong agreed, seduced by his affection and the excellent way in which the prince had managed to serve him, as if he meant it sincerely. No sooner had they reached Majapahit than the prince informed Wiraraja that he and his men were a match for the mantris of Daha.
He invited Wiraraja to march against Daha. Wiraraja held it back a little and said [to the messenger]: “Don't be too hasty, I still have a plan. Tell you, Pangalasan, the prince, that I am friends with the king of Tatar; I will (tell him that I) will plunder the princesses for him.
Go, Pangalasan, back to Majapahit at once. After your departure I will write to Tatar, because there is just a ship from there that has come to trade here. I will send a ship of my own to Tatar, to invite the prince to take the field against Daha.
When the prince of Daha shall be defeated, then the beautiful princesses of Tumapel, who have no equal in the whole island of Java, will be declared the property of the prince of Tatar; thus will I catch that prince.
Tell the prince that he must join (with him) to help bring down Daha.”
The pangalasan returned to Majapahit. Raden Wijaya was pleased with what Wiraraja recommended.
After the departure of the pangalasan, Wiraraja sent someone to Tatar. He himself moved with all his family to Majapahit, taking with him from Madura what would be necessary for the battle, all useful Madureans and the necessary weapons.
When the envoys (with the troops) of Tatar had arrived, they attacked Daha.
The Tatar troops advanced from the north, those from Madura and Majapahit from the east.
Aji (Jaya) katong became confused and did not know what to be most careful about. In the north he had a hard time against the Tatars. Kebo mundarang, Panglet and Mahisa rubuh had to look after the troops coming from the east.
Panglet was killed by Sora, and Kebo rubuh by Nambi; Kebo mundarang fought with Rangga lawe and was routed, overtaken in Trinipanti, and (then) killed by Rangga lawe. He said to them, “Rangga lawe, I have a daughter; that Sora take her, as a reward for his bravery.” Aji Jaya katong made an attack to the north to defend himself, (but) was defeated by the Tatars
overpowered, even seized and imprisoned by them. Raden Wijaya immediately entered the kraton of Daha and took away the princess, the youngest (of the two mentioned above).
He took her to Majapahit, where the Tatars immediately came to ask for the princesses, as Wiraraja had promised that, if Daha had fallen, he would hand over the two princesses of Tumapel.
The mantris now had no idea what to do and looked for an excuse.
Sora said, "Well, I'll go after the Tatars in this case too, when they come here."
Arya Wiraraja continued: “Sora my boy, very good, but I still know something else about it.” People were still constantly looking for something with which to appease the Tatars. The mantris reasoned about this.
Sora said, confident that he could settle the matter: “What success it would be if we attacked the Tatars.”
In the evening, when the sun was in the west, the Tatars came to claim the princesses.
Wiraraja answered them: “Tatars, do not be hasty; the princesses are still sad, for they saw the sword used when Tumapel, and also when Daha fell; they are very much averse to seeing any weapon whatever; Tomorrow they will be delivered to you, and placed in square seats (tandu's?) and carried, in state robes, to your ships.
They are placed in square seats, because they do not want to see a weapon, and furthermore, the people who will receive the princesses cannot be ordinary Tatars, they must be the best among you, and they must come without an entourage, because the princesses have determined to drown themselves if they see any weapon, even if they have already reached the ship, and you will not be able to undo it if you would give your life for it, if the princesses once drowned.”
The Tatars gave in and walked in. They said, “What you say there is very correct.”
At the time agreed upon, the Tatars all came unarmed, in large numbers(?), to fetch the princesses. When they passed through the Bhayangkara gate, they were hemmed in, and the doors were bolted without and within.
Sora had his kris strapped to his thigh. He then attacked the Tatars furiously, killing them all.
Rangga lawe attacked those who were outside the paseban; he pursued them to where they fled, the port of Canggu, where they were overtaken and slaughtered. About ten days later, the troops who had gone to conquer Malayu returned with two princesses.
One of them, Princess Dara Petak, was made binihaji (selir) by councils Wijaya; the eldest, Dara jingga, married (a) dewa and became the mother of the king of Malayu, Tuhan Janaka, whose kasirkasir was Çri Marmadewa, and who as king was called Aji Mantrolot.
The campaign against Malayu and the fall of Tumapel took place in the same year, 1197. Aji (Jaya) katong became king (ratu) in Daha in 1198. Coming to Junggaluh (where he was interned), he wrote the kidung Wukir polaman ( Vischvijverberg), and when he had finished it, he died.
CHAPTER 7[]
Then Raden Wijaya became king (prabhu), in 1216. Later he had a son by Raden Dara petak, whose ksatriya name was Raden Kala gemet. The two daughters of Bhatara Ciwabuddha, with whom the Tatars had been deceived, he took both as wives; the eldest lived at Kahuripan, and the youngest at Daha. As king, Raden was called Wijaya
Çri Kertarajasa. His reign lasted? year. His illness...(?). After his death he was buried in Antapura. He died in 1257 [read 1231].
CHAPTER 8[]
Raden Kala succeeded him as king, under the name Bhatara Jayanagara. Çri Çiwabuddha was buried at Tumapel, where the free shrine was named Purwapatapan. Seventeen years elapsed between the founding of that free sanctuary and the revolt of Rangga lawe. Rangga lawe desired to be appointed patih, but this did not happen, (and) therefore he went to Tuban and rose up, seducing many companions. The Tubanners of the north were carried away, and followed Rangga lawe. The names of those who followed him are Pañji Marajaya, Jaran waha, Arya Siddhi, Lintang, Tosan, Galatik and Tati; they rose with Rangga lawe. He left Majapahit because he aspired to a higher rank. Mahapati managed to put him under suspicion and used the expression Rangga lawe: “Don't talk about it any further, even in Parthayajña there is a place for the cowardly.” It was learned at Majapahit that Rangga lawe had risen; Mahapati applied it. It bothered Aji Jayanagara a lot. Those who had risen with Rangga lawe all perished, except Galatik, who fell away again at Mahapati's command. The uprising of Rangga lawe took place in 1217 [read 1231]. Wiraraja asked leave to return to Lamajang tigang juru, after all Raden Wijaya had promised to share Jawa (with him). He received the province of Lamajang, north and south, and the three jurus. Wiraraja enjoyed it for quite some time. Nambi remained as apathi (at Majapahit); Sora was demung and Tipar tumenggung. At that time, tumenggung was less than demung. Wiraraja did not return to Majapahit, not wanting to go for an audience in the eighth (monsoon) month (as was otherwise the custom). Three years after the rebellion of Ranggalawe the story with Sora took place. Mahapati accused Sora. He was eliminated by Kebo anabrang in 1222 [read 1233]. (Also) Nambi was suspected by Mahapati, but he did not show that he was against him; When he found a good opportunity, (Nambi) asked leave to visit Wiraraja (his father), who was ill. Çri Jayanagara agreed, but did not allow him to stay away for long, but Nambi did not return; he remained at Lembah, where he made a kuta, and raised an army. Wiraraja then dies. Aji Jayanagara was (then) king (prabhu) for two years. Mountain collapse in the Lungge (?), in 1233. Then the event with the juru demung, two years after that with Sora. The death of the juru demung took place in 1235. This was followed by the event with Gajah biru, in 1236. Followed by that in Mandana. Aji Jayanagara himself went to destroy the people of Mandana in the second (monsoon) month. He then moved east to neutralize Nambi. Nambi was told that the juru demung, the patih emban, tumenggung Jaran lejong and the mantri Parakrama (?), had all already died. Nambi said: “Samara, Derpana, Teguh, Uncle Jaran bangkal, Wirot, Windan, and Jangkung, if one compares (the west with the east), the people of the east are not inferior; it recovers again when it has perished; (and) who are the heart arteries of the west:
CHAPTER 9[]
Bhreng Kahuripan, a woman, became king (prabhu) in 1250. She had three children, Bhatara prabhu, also called Çri Hayam wuruk and Raden Tetep; his nicknames were, when he played wayang dalang Tritaraju, against women Pager antimun, when playing the joke wayang Gagak katawang, as çiwaiet Mpu Janeçwara, as king at his coronation Çri Rajasanagara, but as king also Bhra sang hyang Wekasing sukha; this was followed by a girl who married Raden Larang, whose name was Bhreng Matahun, who had no children; the youngest was Bhreng Pajang, who married Raden Sumana, alias Bhreng Paguhan, a cousin of Bhreng Kahuripan, wife of Bhra Gundal, who was buried at Sajabung, which as its dharma was called Bajrajinaparimitapura. Then the story took place in Sadeng. Tadah, the patih amangkubhumi, was ill and was unable to attend an audience at that time; he requested Her Majesty to dismiss him as mangkubhumi, which was not accepted. He then returned home, called Gajah mada, and they had a conversation in the pendapa. He ordered Gajah to become mada patik in Majapahit, but not yet mangkubhumi: “I will support you in everything that will be difficult for you.” Gajah mada said: “I don't want to become a patih yet. When I get back from Sadeng, I want to; if I am forgiven for having had misfortune, then I will be able to do it.” “Good, my boy, I will support you in everything that gives you trouble or will be difficult.” Then, hearing Arya Tadah's promise, Gajah mada's courage revived. He then left [28] for Sadeng. The mantri's araraman, and also the apatih amangkubhumi, were made to believe that Kembar had first lain before Sadeng. The amangkubhumi became angry, he sent out outer mantras; there were five bekels, each with five men. They found Kembar in the forest sitting perpendicular to a fallen tree, as if on horseback, and striking with his cart at those who had been ordered to sit on him. The mantris and the kaki gusti, the apatih amangkubhumi, had ordered them to sit on him because he had surrounded the people of Sadeng first. One of the sent, whom he wanted to hit in the face, escaped behind a tree. Kembar said: "I do not submit, I would rather fight than submit to your lord." Then they went and reported what Kembar had said. Gajah mada was silent, because they had been ahead of him, and the people of Sadeng were already surrounded. Tuhan Wuruju was a dewa-putra of Pamelekahan; When he cracked his whip, it was heard everywhere and people were frightened in Majapahit. A short time later His Majesty (himself) came to destroy Sadeng. Three years after the event with Tanñca, the event with Sadeng took place, in 1256. Daroop, an earthfall, that of the Bañupindah, took place, in 1256. Coming from Sadeng, Kembar became bekel of the mantris araramon, and Gajah mada angabehi; Jaran bhaya, Jalu, demang Bucang, Gagak mingre, Jenar and Arya Rahu all got the job; Lembu peteng became tumenggung. Gajah mada, the apatih amangkubhumi, did not want to eat palapa: “If (the) nusantra (the archipelago?) will be subdued, if Guru, Seran, Tañjung pura, Haru, Pahang, Dompo, Bali, Sunda, Palembang and Tumasik will be subdued then (first) I eat palapa” . The mantris were all sitting on the paseban when he said that. Kembar showed his disbelief in knowing (the success of) Gajah mada, he was scolded, Bañak also insulted him, while also expressing his disbelief and Jabung terewes and Lembu peteng laughed. Gajah mada then left the paseban, and told the bhatara of Koripan; he was sad that he had been thus insulted by Arya Tadah. Kembar had already done a lot of wrong; Warak was eliminated, and so was Kembar.
CHAPTER 10[]
This was followed by the event with the Sundaes at Bubat. His Majesty the King (prabhu) desired a princess of Sunda. Patih Madu was sent to invite (unite with) the Sundaes; she agreed that they should marry. The king (ratu) of Sunda, Mahârâja, came (himself) to Majapahit, but without a princess. In any case, the Sundaes now wanted awiramena, tingkah ing jurungen. The patih of Majapahit did not want the prince to marry her, because the princess makaturatura. The Sundaes did not allow that. Gajah mada then told how they behaved. Bhra Prameçwara of Wengker took it upon himself: "Do not be alarmed, brother king, I will stand with them in battle." Gajah mada then told how the Sundaes behaved. Thereupon a plan was made at Majapahit to encircle the Sundaes. The princess wanted to give these, but the menaks did not allow it, and said that they would die in Bubat, and that they would not stoop, if it came to shedding blood. The vow of the menaks aroused great war spirit, the Sunda chiefs (?) longed for battle, Larang arung, Tuhan Sohan, Tuhan Gempong, Pañji Melong, the people of Tobong barang, Rangga cahot, Tuhan Usus, Tuhan Sohan, Urang pangulu , Urang saya, Rangga kaweni, Urang siring, Satrajali, Jagatsaya, all the Sundaes raised a war cry at the same time; amplified by the sound of the reyongs, the war cry sounded like an earthquake. King Mahârâja was the first to fall, he died with Tuhan Usus. Bhra Prameçwara went to Bubat, not knowing that there were many Sundaes left and that the main menaks were in the fight. The Sundaes moved southwards, the Mayapahiters lost. However, the attack was again repulsed and the troops were again established by Arya Sentong, patih Gowi, patih Marga lewih, patih Teteg, and Jaran bhaya. The mantris araraman fought on horseback, (thereupon) the Sundaans lost, they made (another) attack to the southwest just where Gajah mada was, but every Sudanese who came in front of his chariot was killed. Like a sea of blood (it was the battlefield), there was a mountain of corpses, all Sundaans were slaughtered without exception, in 1279. The journey to Dompo coincided with the fight against the Sundaans. Then Gajah used mada palapa (again). He was amangkubhumi for eleven years. After the death of the princess of Sunda, the king (prabhu) married the daughter of Bhra Prameçwara, Pâduka Çori, and had by her a daughter, Bhre Lasem, the beautiful; by a selir (rabihaji) he had a son, Bhre Wîrabhûmi who was adopted as a son by Bhre Daha. Bhre Pajang had three children: Bhra Hyang wiçesa, whose ksatriya name was Raden Gagak sali, and who was called as ratu Aji Wikrama, who married Bhre Lasem, the beautiful one, and by her had a son, Bhra Hyang Wekasing sukha; the second child was a girl, Bhre Lasem, the fat one, who married Bhra Wîrabhûmi; the third a daughter, Bhre Kahuripan. Bhre Tumapel had a son, who as ksatriya was called Raden Sotor, was hino of Koripan, then hino of Daha, and afterwards became hino of Majapahit; he had a son, Raden Sumirat, who married Bhre Kahuripan, and became Bhre Pandan salas. The great çraddha sacrifice then took place in 1284. The apatih Gajah mada died in 1290 (read 1286). For three years no one was appointed as apatih in his place. Gajah enggon became (first) apatih in 1293. Bhre Daha dies and is buried at Adilangu, which as a dharma is called Pûrwawiçesa mountain. Bhre Kahuripan dies and is buried at Panggih, which as a dharma is called Pântarapûrwa Mountain. Thereupon a new mountain arose, in 1298. Then a mountain collapse took place in (the wuku) Mada(ng)siha, in 1307. Bhre Tumapel, namely who died at Çûnyâlaya, died in 1308; he was buried in Japan, which was given the name Sarwajñapura as a dharma. Bhra Hyang wiçesa had as children: (1) Bhre Tumapel; (2) a daughter Bhre prabhu istri (the second queen of Majapahit, who ruled herself), as queen Dewi Suhitâ; and (3) a son, his youngest child, Bhre Tumapel Çrî Kertawijaya. Bhre Pandan salas had as children: (1) Bhre Koripan, d. i. Bhra Hyang Parameçwara, Aji Ratnapangkaja according to his royal name, who married the prabhu istri, but had no children; (2) a daughter Bhre Lasem, who married Bhre Tumapel, (3) another daughter Bhre Daha, who married Bhre Tumapel, who was the youngest child like her. Bhre Wîrabbûmi had (1) a son Bhre Pakembangan, who died hunting, (2) a daughter Bhre Mataram, who married Bhra Hyang wiçesa, (3) a daughter Bhre Lasem, who married Bhre Tumapel, (4) a daughter Bhre Matahun. Bhre Tumapel had (1) a son, who lived in Wengker, and married Bhre Matahun; (2) Bhre Paguhan; (3) by a second wife a daughter Bhre Jagaraga, who married Bhra Parameçwara, but remained childless; (4) Bhre Tañjungpura, who married Bhre Paguhan, but also remained childless; (5) Bhre Pajang,' who is also the wife of Bhre Paguhan, but also remained childless. Bhre Keling took Bhre Kembang jenar as his wife. Bhre Wengker's son was Bhre Kabalan. Bhre Paguhan had a daughter Bhre Singhapura by a ksatriya woman, who married Bhre Pandan salas. Bhre Prameçwara of Pamotan died in 1310; he was buried at Mañar, which had the name Wisnubhawanapura as its dharma. After his death, Bhra Matahun i was buried at Tigawangi, which was called Kusumapura as a dharma. Paduka Çori dies. After her death, Bhreng Pajang is buried in Embul, known as Girîdrapura as dharma. Bhre Paguhan dies and is buried at Lobeñcal, known as dgarma Parwatigapura. Bhra Hyang wekasing sukha dies, in 1311.
CHAPTER 11[]
Bhara Hyang Wiçesa becomes king (prabhu). Subsequently, a mountain collapse took place in the wuku Prang bakat, in 1317. Then Gajah enggon died, in 1320, after twenty-seven years of apatih. Bhara Hyang Wekasing sukha says that Gajah should become manguri apatih. Bhra Hyang Wekasing sukha, namely the one who died at Indrabhawana and was buried at Tajung, which is also called the dharma at Paramasukhapura, died in 1321. Bhra Hyang Wiçesa becomes a hermit (withdraws from the affairs of state), in 1322.
CHAPTER 12[]
Bhatara istri becomes king (prabhu). Bhre Lasem dies in the Kawidyadharen, and is interred at-Pabangan, which as dharma is called Laksmipura. Bhre Kahuripan dies. Bhre Lasem, the fat one,
dies. Bhre Pandan salas dies, and is buried at Jinggan, called as dharma Çri Wisnupura. Bhra Hyang Wiçesa had disagreements with Bhre Wirabhumi, ... (?). Three years later another battle took place. They both prepared themselves for battle; to Bhre Tumapel and Bhra Hyang Parameçwara they both sent word: “Whom shall I help?” (they said). When it came to battle, the western empire lost, (and thus) Bhra Hyang Wiçesa suffered misfortune. He took that to heart and wanted to withdraw. This was reported to Bhre Tumapel and Bhra Parameçwara. (They then said): “Let him not withdraw too quickly, I will resist him (his enemy).” This gave Bhra Hyang Wiçesa courage again. He marched again and recovered what was lost with the help of Bhre Tumapel and Bhra Parameçwara. The Eastern Empire lost it. Bhre Daha was captured by Bhra Hyang Wiçesa and taken to the west. Bhre Wirabhumi left in the night, boarded a ship, but was followed by Raden Gajah, who was (or became) anointed ratu angabhaya, under the name Bhra Narapati. He was discovered on board, killed and beheaded and (his head) taken to Majapahit. He was buried at Lung, which was called Goriçapura as a dharma, in 1328; (in the same year) this great battle took place. Four years later Gajah manguri died, in 1332. He was a patih for twelve years. Gajah lembana succeeds him as patih. There was then a crash in the wuku Julung-pujut, in I333. Gajah lembana died in 1335. He was patih for three years. Tuhan Kanaka succeeds him as patih. Bhre Daha dies, Bhre Matahun dies, Bhre Mataram dies. Then the great Iantaran (?) took place, in 1338. And the great famine in 1348. Bhre Tumapel dies in 1349, he is buried in Lo-kerep, which was called Amarasabha as dharma. Bhre Wengker dies and is buried in Sumengka. Bhra Hyang Wiçesa dies and is buried at Lalangon, which was called Paramawiçesapura as a dharma. The prabhu (istri) dies in 1351.
CHAPTER 13[]
Tuhan Kanaka dies in 1352. He was apatih for 17 years. Bhre Lasem dies in Jinggan. Bhre Pandan salas dies. Raden Jagulu. Raden Gajah is removed because he had beheaded Bhre Wirabhumi in 1355. Bhre Daha became prince (ratu) in 1359. Bhra Parameçwara, who died at Wisnubhawana, dies in 1368, and is buried at Singhajaya . Bhre Keling dies and is buried at Apaapa. Bhra Prabhu istri died in 1369, and was also buried at Singhajaya.
CHAPTER 14[]
Bhre Tumapel then becomes king (prabhu) in her place. Bhre Paguhan gets rid of the people of Tidunggalating; this will be reported to Majapahit. Then an earthquake in 1372. Bhre Paguhan, who died in Canggu, was buried in Sabyantara. [Bhra Hyang dies, and is interred in the Puri.] Bhre Jagaraga dies. Bhre Kabalan dies, and is buried at Sumengka, where someone had already been buried. Bhre Pajang dies and is also buried (as Bhre Paguhan) at Sabyantara. Then there was a mountain collapse in the wuku Kuningan, in 1373. Bhra prabhu (the king) dies in 1373, (the place where he was buried) was called dharma Kertawijayapura.
CHAPTER 15[]
Bhre Pamotan becomes king (prabhu) at Keling, Kahuripan, under the name Çri Rajasawardhana. Sinagara dies and is buried at Sepang, in 1375.
CHAPTER 16[]
For three years there was no king (prabhu).
CHAPTER 17[]
Thereupon Bhre Wengker becomes king (prabhu), under the name Bhra Hyang Purwawiçesa, in 1378. Thereupon there was a mountain collapse [in the wuku Landep,] in 1384. Bhre Daha dies in 1386. Bhra Hyang Purwawiçesa dies, and is buried in the Puri, in 1388. Bhre Jagaraga then dies.
CHAPTER 18[]
Bhre Pandan salas, at Tumapel, then became king (prabhu), in 1388. He was king for two years. He then left the craton. The children of Sinagara were Bhre Koripan, Bhre Mataram, Bhre Pamotan and [the youngest] Bhra Kertabhumi, who was an uncle of the king, who died in the kraton in 1400. Thereupon there was an eruption [in the wuku Watu -gunung,] in 1403.
Ending[]
Such is the Pararaton. Written at Iccasada, at Çela penek, in 2024. Then the writing was completed on , April 2024, on the 2nd of the dark half of the month of Sya'ban. That the reader does not fail to correct what is too little or too much of bad letters, without worrying about the number, because it is from someone who is very stupid and is only beginning to learn. Long may they live, so be it, be it, good luck, also for the copyist.