Majapahit

'' fruit growing near Trowulan. The bitter-tasting fruit is the origin of the kingdom's name. The name Majapahit (sometimes also spelled to reflect Javanese pronunciation), derives from Javanese, meaning "bitter ". German orientalist Berthold Laufer suggested that the element comes from the Javanese name of Aegle marmelos, an Indonesian tree. Majapahit is also referred to by the Sanskrit-derived synonym (). Toponyms containing the word 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 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 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 ("land of Java") in Old Javanese or ("country of the island of Java") in Sanskrit. ==Historiography==

Archaeological evidence Compared to contemporary societies elsewhere in Asia, little physical evidence of Majapahit remains. 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, 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. 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. The Ming Veritable Records () 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. Mongol invasion junk. Similar ships were sent by the Yuan in their naval armada. 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 (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 () growing there that had a bitter taste (). 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. The first king, Kertarajasa Jayawardhana portrayed as Harihara, amalgamation of Shiva and Vishnu. Originally located at Candi Simping, Blitar, today it is displayed in National Museum. In 1293, Raden Wijaya founded a stronghold with the capital Majapahit. 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. According to tradition, King Jayanegara was notorious for his immorality. One of his distasteful acts was his desire to take his half-sisters, Gitarja and Rajadewi, as wives. Since Javanese tradition abhorred the practice of half-siblings marrying, the council of royal elders spoke strongly against the king's wishes. It was not clear what motivated Jayanegara's wishit might have been his way to ensure his claim to the throne by preventing rivals from being his half-sisters' suitors, although in the later period of the Majapahit court the custom of marriage among cousins was quite common. In the (Book of Kings), he was known as , or "weak villain". Around the time of Jayanegara's reign in the early 14th century, the Italian friar Odoric of Pordenone visited the Majapahit court in Java, noting that it was well-populated and filled with cloves, nutmeg, and many other spices. He also mentioned that the king of Java had seven vassals under him and engaged in several wars with the "khan of Cathay". In 1328, King Jayanegara was murdered by his physician, Tanca, during a surgical operation. In complete mayhem and rage, Gajah Mada immediately killed Tanca. The motive behind this regicide was never clear. According to the , it was Tanca's revenge for the king sexually abusing his wife. However, according to the Balinese manuscript , the assassination was a stratagem crafted by Gajah Mada himself to rid the kingdom of an evil tyrant. Tradition mentions that the immoral, cruel, and abusive king often seduced and abused women, even the wives of his own subordinates. Other possible reason includes to protect the two princesses—King Jayanegara's half-sisters, Dyah Gitarja and Rajadewi Maharajasa, the daughters of his stepmother Queen Gayatri Rajapatni—from Jayanegara's cruelty. 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 '''' (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". Reign of Hayam Wuruk and Gajah Mada's conquest ) in the 13th century, its decline, and its eventual fall in the early 16th century. The existing historical records from several sources only partially describe the years listed, and are thus subject to revisions. King Hayam Wuruk, also known as Rajasanagara, ruled Majapahit from 1350–1389. During this period, Majapahit attained its peak with the help of (prime minister) Gajah Mada, who maintained his power from 1313–1364. Under Gajah Mada's command, Majapahit conquered more territories and became the regional power. The attacking force consisted of four hundred large jong ships, and an uncountable number of malangbang barges and kelulus rowing boats. This expansion marked the greatest extent of Majapahit, making it one of the most influential empires in Indonesian history. figure popularly believed by Minister of Education and national hero Mohammad Yamin to be a portrait of Gajah Mada, collection of the Trowulan Museum. His claim, however, is not backed by historical sources. In 1355, Hayam Wuruk launched the third invasion of the Dayak-Maʼanyan Kingdom of Nan Sarunai in southern Borneo, at the time led by Raden Anyan (Datu Tatuyan Wulau Miharaja Papangkat Amas). According to the , a history of the kings of southern Borneo, this invasion was led by Ampu Jatmika from Kalingga in Kediri, along with his advisor Aria Megatsari, his general Tumenggung Tatah Jiwa, his minister Wiramartas, Patih Baras, Patih Basi, Patih Luhu, Patih Dulu, and his bodyguards Sang Panimba Segara, Sang Pembelah Batung, Sang Jampang Sasak, and Sang Pengeruntung 'Garuntung' Manau. Multiple battles took place, with the first battle in April 1358; killed Majapahit soldiers were burned in Tambak Wasi. Nansarunai captain Jamuhala was also killed in this battle. While prince Jarang and prince Idong hid in Man near Tabalong-kiwa river. Nansarunai soldiers were concentrated in Pulau Kadap before the second battle happened in December 1362. Casualties from this second battle were buried in Tambak in Bayu Hinrang. In this war Raden Anyan was killed, speared by Mpu Nala, and buried in Banua Lawas. In its place, Ampu Jatmika founded a Hindu kingdom state, Negara Dipa under Majapahit tributary, predecessor of Banjar. While surviving Javanese, Dayak, Madurese, and Bugis soldiers, sailors, metalsmiths of this war settled in Amuntai, Alabio, and Nagara. Along with launching naval and military expeditions, the expansion of the Majapahit Empire involved diplomacy and alliance. Hayam Wuruk decided, probably for political reasons, to take princess Citra Rashmi (Dyah Pitaloka) of neighbouring Sunda Kingdom as his consort. The Sundanese took this proposal as an alliance agreement. In 1357 the Sunda king and his royal family came to Majapahit to accompany and marry his daughter to Hayam Wuruk. Tradition mentioned that the heartbroken princess committed suicide to defend the honour of her country. The Battle of Bubat, or the Pasunda Bubat tragedy, became the main theme of Kidung Sunda, also mentioned in Carita Parahyangan and Pararaton, but it was never mentioned in Nagarakretagama. , dated 1273 Śaka (1351 AD), mentioned about a sacred caitya building dedicated by Gajah Mada for the late King Kertanegara of Singhasari. The Nagarakretagama, written in 1365, depicts a sophisticated court with refined taste in art and literature and a complex system of religious rituals. The poet describes Majapahit as the centre of a huge mandala extending from New Guinea and Maluku to Sumatra and the Malay Peninsula. Local traditions in many parts of Indonesia retain accounts of 14th-century Majapahit's power in more or less legendary form. The direct administration of Majapahit did not extend beyond east Java and Bali, but challenges to Majapahit's claim to overlordship in outer islands drew forceful responses. , Metropolitan Museum of Art, New York, from c. 1470–1478 Majapahit. Note the Surya Majapahit emblem on the bronze cannon. The nature of the Majapahit empire and its extent is subject to debate. It may have had limited or entirely notional influence over some of the tributary states, including Sumatra, the Malay Peninsula, Kalimantan, and eastern Indonesia, over which authority was claimed in the Nagarakretagama. Geographical and economic constraints suggest that rather than a regular centralised authority, the outer states were most likely to have been connected mainly by trade connections, which were probably a royal monopoly. Two Muslim tombstones in Troloyo were dated from the 14th century (1368 AD, 1376 AD). The close proximity of the site with the kraton means there were Muslim people in close relation with the court. Decline Following Hayam Wuruk's death in 1389, Majapahit entered a period of decline with conflict over succession. 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. Regreg War A war of succession, called the Regreg War, is thought to have occurred from 1405 to 1406. Wikramawardhana and Ming expedition During the reign of Wikramawardhana, a series of Ming armada naval expeditions led by Zheng He, The Chinese intervened in the politics of the southern seas by supporting Thais against the declining Khmer Empire, supporting and installing allied factions in India, Sri Lanka and other places in Indian Ocean coasts. However, perhaps the most significant Chinese intervention was its support for the newly established Sultanate of Malacca as a rival and counter-weight to the Majapahit influence of Java. Although Pararaton listed her husband as Bhra Hyang Parameswara Ratnapangkaja, which suggests she remarried after Kemas Jiwa returned. The reign of Suhita was the second time Majapahit was reigned by a queen regnant after her great-grandmother Tribhuwana Wijayatunggadewi. Her reign is immortalized in Javanese legend of Damarwulan, as it involves a maiden queen named Prabu Kenya in the story, and during Suhita's reign there was a war with Blambangan as stated in the legend. In 1447, Suhita died and was succeeded by Kertawijaya, her brother. further weakening Majapahit's influence on the western part of the archipelago. Kertabhumi managed to stabilize this situation by allying with Muslim merchants, giving them trading rights on the north coast of Java, with Demak as its centre and in return asked for their loyalty to Majapahit. This policy boosted the Majapahit treasury and power but weakened Hindu-Buddhism as its main religion because Islamic proselytizing spread faster, especially in Javanese coastal principalities. Hindu-Buddhist followers' grievances later paved the way for Ranawijaya to defeat Kertabumi. Dates for the end of the Majapahit Empire range from 1478, traditionally described in sinengkalan or chandrasengkala (chronogram) Sirna ilang kertaning bhumi that is correspond to 1400 Śaka, to 1527. The year 1478 was the year of Sudarma Wisuta war, when Ranawijaya's army under general Udara (who later became vice-regent) breached Trowulan defences and killed Kertabumi in his palace, but not the actual fall of Majapahit itself as a whole. Demak sent reinforcements under Sunan Ngudung, who later died in battle and was replaced by Sunan Kudus, but they came too late to save Kertabumi although they managed to repel the Ranawijaya army. This event is mentioned in Trailokyapuri (Jiyu) and Petak inscription, where Ranawijaya claimed that he already defeated Kertabhumi and reunited Majapahit as one Kingdom. Ranawijaya ruled from 1474 to 1498 with the formal name Girindrawardhana, with Udara as his vice-regent. This event led to the war between the Sultanate of Demak and Daha since Demak rulers were descendants of Kertabhumi. During this period, Demak, being the dominant ruler of the Javanese coastal lands and Java as a whole, seized the region of Jambi and Palembang in Sumatra from Majapahit. on the eastern edge and Sunda Kingdom Pajajaran in the western part. Gradually Hindu communities began to retreat to the mountain ranges in East Java and also to the neighbouring island of Bali. A small enclave of Hindu communities remain in the Tengger mountain range. ==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. File:Wringin Lawang, Trowulan.jpg|Wringin Lawang, the red brick split gate in Trowulan, believed to be the entrance of an important compound. File:The Great King of Java and His Seven Vassals.png|The king of Java and his seven vassal kings, as imagined in a 15th-century English manuscript containing the accounts of Friar Odoric. File:Plate V No 22 Relief of Majapahit in Trowulan.jpg|Relief from Trowulan: Countryside, walled , ramparts, and temple. File:Reliëf uit Trowoelan bij Modjokerto, KITLV 183371.tiff|A relief from Trowulan, showing several walled compounds and a larger wall to their north. The first European record about Majapahit came from the travel log of 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 Yingya Shenglana record about Zheng He's expedition (1405–1433)Ma Huan describes the culture, customs, various social and economic aspects of Chao-Wa (Java) during Majapahit period. Gayatri later posthumously portrayed as Prajnaparamita. The state religion however, was possibly the Siwa Buddha, the Javanese syncretism of Shaivism and Buddhism, which emphasise the similarity between Shiva and Buddha which both described as ascetics and spiritual teacher. The spiritual circumstances of Majapahit, seems to promote the harmony between the adherents of Shiva and Buddha. As demonstrated in the manuscript Sutasoma written in the 14th century by Mpu Tantular which promotes the religious tolerance between the Hinduism and Buddhism, specifically promote the syncretic Shiva-Buddha doctrine. 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. '', a 14th-century Javanese poem This quotation comes from Sutasoma canto 139, stanza 5. The full stanza reads as follows: Rwâneka dhâtu winuwus Buddha Wiswa, Bhinnêki rakwa ring apan kena parwanosen, Mangka ng Jinatwa kalawan Siwatatwa tunggal, Bhinnêka tunggal ika tan hana dharma mangrwa. Originally, the poem was meant to promote the religious tolerance between the Hindu and Buddhist religions, specifically promote the syncretic Shiva-Buddha doctrine. 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. Terracotta money boxes also have been found in different shapes, such as tubular or boxes, with slits to slip coins. Another important terracotta artefact is the head figurine of a man popularly thought to be the depiction of Gajah Mada, although it is not certain about who was depicted in these figurines. 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 ), with length of more than 200 paces () 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 (). 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. 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. This indicates that Ma Huan had not yet arrived at the center of Majapahit capital, and was only observing the outskirts. Making use of a vine sap and palm sugar mortar, their temples had a strong geometric quality. The example of Majapahit temples are Brahu temple in Trowulan, Pari in Sidoarjo, Jabung in Probolinggo, and Surawana temple near Kediri. Jabung temple was mentioned in Nagarakretagama as Bajrajinaparamitapura, despite some parts of its roof and pinnacles are now missing, it is one of the most well-preserved Majapahit temple architecture. Another example includes Gunung Gangsir temple near Pasuruan. Some of the temples are dated from the earlier period but renovated and expanded during Majapahit era, such as Penataran, the largest temple in East Java dated back to Kediri era. This temple was identified in Nagarakretagama as Palah temple and reported being visited by King Hayam Wuruk during his royal tour across East Java. Another notable temple of Eastern Javanese style is Jawi temple in Pandaanalso visited by King Hayam Wuruk, the temple was mentioned in Nagarakretagama as Jajawa, and was dedicated as a mortuary temple for his great-grandfather, King Kertanegara of Singhasari. Some of the typical architectural styles are believed to be developed during Majapahit era; such as tall and slender roofed red brick gate commonly called as kori agung or paduraksa, and also split gate of candi bentar. The large split gate of Wringin Lawang located at Jatipasar, Trowulan, Mojokerto, East Java, is one of the oldest and the largest surviving candi bentar dated from Majapahit era. The candi bentar took shape of typical Majapahit temple structureconsists of three parts; foot, body and tall roofevenly split into two mirroring structures to make a passage in the centre for people to walk through. This type of split gate has no doors and provides no real defensive purpose but narrowing the passage. It probably only served the ceremonial and aesthetic purpose, to create the sense of grandeur, before entering the next compound through tall roof paduraksa gate with enclosed door. The example of kori agung or paduraksa style gate is the elegant Bajang Ratu gate richly decorated with Kala demon, cyclops and also the bas-relief telling the story of Sri Tanjung. Those typical Majapahit architectural style has deeply influenced the Javanese and Balinese architecture of later period. The current prevalence of Majapahit style pendopo pavilion, candi bentar and paduraksa gates was owed to the influence of Majapahit aesthetics on Javanese and Balinese architecture. of Cetho temple complex on mount Lawu slopes In later period near the fall of Majapahit, the art and architecture of Majapahit witnessed the revival of indigenous native Austronesian megalithic architectural elements, such as Sukuh and Cetho temples on western slopes of Mount Lawu. Unlike previous Majapahit temples that demonstrate typical Hindu architecture of high-rise towering structure, the shape of these temples are step pyramid, quite similar to Mesoamerican pyramids. The stepped pyramid structure called Punden Berundak (stepped mounds) is a common megalithic structure during Indonesian prehistoric era before the adoption of Hindu-Buddhist culture. ==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. 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. During the Majapahit era, almost all of the commodities from Asia were found in Java. This is because of extensive shipping by the Majapahit empire using various type of ships, particularly the jong, for trading to faraway places. Ma Huan (Zheng He's translator) who visited Java in 1413, stated that ports in Java were trading goods and offer services that were more numerous and more complete than other ports in Southeast Asia. ==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. 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 Agungtraditionally 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. discovered in Agusan, Philippines, copied Nganjuk bronze images of the early Majapahit period, signify Majapahit cultural influence on southern Philippines. Nagarakretagama mentioned more than 80 places in the archipelago described as the vassal states.), Solot (Sulu), Pasir, Barito, Sawaku, Tabalung, and Tanjung Kutei. In Hujung Medini (Malay Peninsula), Pahang is mentioned first. Next Langkasuka, Saimwang, Kelantan and Trengganu, Johor, Paka, Muar, Dungun, Tumasik (Temasek, where Singapore is today), Kelang (Klang Valley) and Kedah, Jerai (Gunung Jerai), Kanjapiniran, all are united. Also in Canto 14 are territories east of Java: Badahulu and Lo Gajah (part of today's Bali). Gurun and Sukun, Taliwang, Sapi (Sape town, east end of Sumbawa island, by the Sape Strait) and Dompo, Sang Hyang Api, Bima. Sheran and Hutan Kadali (Buru island). Gurun island, and Lombok Merah. Together with prosperous Sasak (central, north and east Lombok) are already ruled. Bantayan with Luwu. Further east are Udamakatraya (Sangir and Talaud). Also mentioned are Makassar, Buton, Banggai, Kunir, Galiao with Selayar, Sumba, Solot, Muar. Also Wanda(n) (Banda island), Ambon or Maluku islands, Kai Islands, Wanin (Onin Peninsula, today Fakfak Regency, West Papua), Sran, Timor and other islands. The true nature of Majapahit suzerainty is still a subject of study and even has sparked controversy. Nagarakretagama describes Majapahit as the centre of a huge mandala consists of 98 tributaries stretching from Sumatra to New Guinea. Some scholars have discounted this claim as merely a sphere of limited influence, or even just a statement of geographical knowledge. The territories belongs within Majapahit Mandala sphere of influence were those categorised as Mancanegara and Nusantara. These areas usually have their indigenous rulers, enjoy substantial autonomy and have their political institution intact without further integration into Majapahit administration. The same mandala model also applied to previous empires; Srivijaya and Angkor, and also Majapahit's neighbouring mandalas; Ayutthaya and Champa. Foreign or overseas territories are mentioned in Nagarakretagama canto 15 stanza 1. These territories include Syangka (Siam), Ayodyapura (Ayutthaya), Dharmmanagari (Ligor), Marutma (Martaban or Mergui), Rajapura (Rajpuri in the south of Siam), Singhanagari (Singhapuri on the branch of the river Menam), Campa, and Kamboja (Cambodia). The relationship between Majapahit and these territories is called kachaya, which means "to be exposed to light". It is interpreted as protected or sheltered. The term "protected area" in the modern state system is referred to as a protectorate. In addition, in canto 83 stanza 4 and 93 stanza 1 are mentioned the places that became the origin of merchants and scholars. The regions are Jambudwipa (India), Cina, Karnataka (South India), and Goda (Gauḍa). The provinces written in the inscription are: • Daha (former capital of Kediri) • Jagaraga • Kabalan • Kahuripan (or Janggala, modern Surabaya) • Keling • Kelinggapura • Kembang Jenar • Matahun (today Bojonegoro) • Pajang (today Surakarta) • Singhapura • Tanjungpura • Tumapel (former capital of Singhasari) • Wengker (today Ponorogo) • Wirabhumi (today Blambangan) The inscription, however, did not mention Majapahit's vassals in other areas around the period, such as: • Indragiri in Sumatra and Siantan (now in Pontianak in the west coast of Borneo), which according to the Malay Annals, were given as a dowry to Malacca for the marriage of a Majapahit princess and Mansur Shah sometime during his reign. Sultan Mansur Shah reigned from 1459 to 1477, which implies that Indragiri and Siantan were both still under Majapahit's control in 1447. • Jambi and Palembang, which only ceased to be under Majapahit suzerainty when seized by Demak. • And Bali, which were known to be the last stronghold of the Hindu-Javanese civilization during Majapahit's downfall. The book Suma Oriental by Tomé Pires written in 1515 records that Java (Majapahit) ruled as far as the Moluccas on the east side and most of the west side of the archipelago; and almost the whole island of Sumatra was under its control and also controlled all the islands known to the Javanese. Majapahit ruled over these for a long time until about a hundred years earlier, when its power began to wane until it became similar to that during the year of Pires' visit to Java (March–June 1513). ==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. 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. In addition to these professional soldiers, Majapahit was strengthened by troops from subordinate countries and regional leaders. 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. Because of the close maritime relations of the Nusantara archipelago with the territory of west India, after 1460 new types of gunpowder weapons entered the archipelago through Arab intermediaries. This weapon seems to be cannon and gun of Ottoman tradition, for example the prangi, which is a breech-loading swivel gun. Majapahit had elite troops called Bhayangkara. The main task of these troops is for protecting the king and nobilities, but they may also be deployed to the battlefield if required. The Hikayat Banjar noted the Bhayangkara equipments in the Majapahit palace: Maka kaluar dangan parhiasannya orang barbaju-rantai ampat puluh sarta padangnya barkupiah taranggos sakhlat merah, orang mambawa astenggar ampat puluh, orang mambawa parisai sarta padangnya ampat puluh, orang mambawa dadap sarta sodoknya sapuluh, orang mambawa panah sarta anaknya sapuluh, yang mambawa tumbak parampukan barsulam amas ampat puluh, yang mambawa tameng Bali bartulis air mas ampat puluh. So came out with their ornaments men with chain mail numbered forty alongside their swords and red kopiah [skull cap], men carrying astengger [arquebus] numbered forty, men carrying shield and swords numbered forty, men carrying dadap [a type of shield] and sodok [broad-bladed spear-like weapon] numbered ten, men carrying bows and arrows numbered ten, (men) who carried parampukan spears embroidered with gold numbered forty, (men) who carried Balinese shields with golden water engraving numbered forty. Hikayat Banjar, 6.3 File:Javanese or Sundanese jong in China Sea, from Miller Atlas of 1519.png|Cropped portion of China Sea in the Miller atlas, showing six and three-masted jong File:Stone block fragment of a Javanese temple, probably from Candi Panataran.jpg|A relief showing scale armor, probably from Penataran temple complex File:Vietnam matchlock of Qing period.jpg|This Jiaozhi arquebus is similar to Java arquebus. File:Seated Male Deity Holding a Cuirass (Chest Armour) last quarter of the 10th–first half of the 11th century.jpg|Deity holding a cuirass, from earlier, 10–11th century, Nganjuk, East Java File:Archipel Asiatique Malaisie - Armes Offensives et Étendard.jpg|Various keris and pole weapons of Java File:Plaster cast of the bodhisattwa Manjusri from candi Jago dated 1265 Saka or 1343 CE.jpg|Bodhisattva Manjusri wielding a sword, from Candi Jago, 1343 Military forces in various parts of Southeast Asia were lightly armored. As was common in Southeast Asia, most of the Javanese forces were composed of temporarily conscripted commoners (levy) led by the warrior and noble castes. The "peasant army" was usually bare-chested wearing a sarung, armed with spear, short sword, or bow and arrows. The richer (higher rank) soldiers wore armor called kawaca. Irawan Djoko Nugroho argues that it may be shaped like a long tube and was made of cast copper. In contrast, the regular infantry (professional soldiers, not the levy) wore a scale armor called siping-siping. In Kidung Sunda canto 2 stanza 85 it is explained that the mantris (ministers or officers) of Gajah Mada wore armor in the form of chain mail or breastplate with gold decoration and dressed in yellow attire, Xingcha Shenglan (星槎勝覽) written by Fei Xin c. 1436 stated that Java (Majapahit) is equipped with armored soldiers and equipment, and it is the center of the Eastern people. Haiguo Guangji (海国广记) and Shuyu zhouzi lu (殊域周咨錄) recorded that Java is vast and densely populated, and their armored soldiers and hand cannons (火銃—huǒ chòng) dominated the Eastern Seas. Tomé Pires' 1513 account tells the army of Gusti Pati (Patih Udara), viceroy of Batara Vojyaya (probably Brawijaya or Ranawijaya), numbered 200,000 men, 2,000 of which are horsemen and 4,000 musketeers. Duarte Barbosa ca. 1514 recorded that the inhabitants of Java are great masters in casting artillery and very good artillerymen. They make many one-pounder cannons (cetbang or rentaka), long muskets, spingarde (arquebus), schioppi (hand cannon), Greek fire, guns (cannons), and other fire-works. Every place is considered excellent in casting artillery, and in the knowledge of using it. The old Javanese manuscript kakawin Bhomāntaka mentioned early Javanese horse lore and horsemanship. The manuscript may reflect the conflict (allegorically) between the newly formed Javanese cavalry and the well-established elite infantry of Javanese armies. In the 14th century CE, Java became an important horse breeder and the island was even listed among horse suppliers to China. During the Majapahit period, the quantity and quality of Javanese horse breeds steadily grew. In 1513 CE Tomé Pires praised the highly decorated horses of Javanese nobility, complemented by gold-studded stirrups and lavishly decorated saddles that were "not found anywhere else in the world". The Sumbawa pony seems to have been derived from the Javanese domesticated horse introduced by Majapahit in the 14th century CE. Majapahit had a naval troops that was distinguished from ground troop units, which was called wwang jaladhi. Naval troops get preferential treatment in terms of facilities. Majapahit navy personnel were large, as noted Nagarakretagama canto 16 stanza 5: () () () () The main warship of the Majapahit navy was the jong. The jongs were large transport ships that could carry 100–2000 tons of cargo and 50–1000 people. They are about 26.36–80.51 m in LOD (deck length) and 28.99–88.56 m in LOA (overall length). A jong from 1420 nearly crossed the Atlantic Ocean. A type of large nine-decked jong that was recorded in Kidung Panji Wijayakrama-Rangga Lawe (c. 1334) was called jong sasangawangunan, it carried 1000 fighting men with red sails. The exact number of jongs fielded by Majapahit is unknown, but the largest number of jongs deployed in an expedition was about 400 jongs when Majapahit attacked Pasai. Before the Battle of Bubat in 1357, the Sunda king and the royal family arrived in Majapahit after sailing across the Java Sea in a fleet of 200 large ships and 2000 smaller vessels. The royal family boarded a nine-decked hybrid Sino-Southeast Asian junk (Old Javanese: Jong sasanga wangunan ring Tatarnagari tiniru). This hybrid junk incorporated Chinese techniques, such as using iron nails alongside wooden dowels, the construction of watertight bulkheads, and the addition of a central rudder. Besides that, other types of vessels used by Majapahit navy are malangbang, kelulus, pelang, jongkong, cerucuh, and tongkang. In the 16th century lancaran and penjajap are also used. Modern depictions of the Majapahit navy often depict outrigger ships, in reality, these ships were from 8th-century Borobudur ship bas relief. Research by Nugroho concluded that the main vessels used by Majapahit did not use outriggers, and using Borobudur engraving as the basis for reconstructing the Majapahit ship is wrong and misleading. == 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. 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." :— Letter of Albuquerque to King Manuel I of Portugal, 1 April 1512.Duarte Barbosa mention places and route which the Majapahit ships visited, which include Maluku Islands, Timor, Banda, Sumatra, Malacca, China, Tenasserim, Pegu (Bago), Bengal, Pulicat, Coromandel, Malabar, Cambay (Khambat), and Aden. From the notes of other authors, it is known that there were also those who went to the Maldives, Calicut (Kozhikode), Oman, Aden, and the Red Sea. The passenger brought their wives and children, even some of them never leave the ship to go on shore, nor have any other dwelling, for they are born and die in the ship. ==Relations with regional powers==

, suggests that Tumasik or Singapura was within Majapahit sphere of influence. For several centuriessince 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 monarchWijaya and Jayanegara, the kingdom struggled to consolidate its rule, plagued by several rebellions. However, it was not until the reign of its third monarchQueen Tribhuwana Tunggadewi, and her son, Hayam Wurukthat 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. , a senior minister of Majapahit depicted as Bhairava. He established the Pagaruyung Kingdom in Central Sumatra. 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. Within Indonesian archipelago, Majapahit saw itself as the centre of a huge mandala. This notion is demonstrated by its three-tier administrative hierarchy; Nagara Agung, Mancanegara, and Nusantara. In Sumatran front, Majapahit did capture Palembang, Jambi and Dharmasraya, invade Pasai, and it also saw the settlement of Tumasik, that later become Kingdom of Singapura, as its rebellious colony, and thus deal with them accordingly. In later years after the era of Hayam Wuruk, Majapahit has lost their grips on some of their overseas possessions. This led to the thrive and the rise of several polities previously held under Majapahit domination, such as Brunei and Malacca. The rise of Malacca in the 15th century, in particular, is important, because it represents Majapahit eventual failure to control Malacca strait. Previously Majapahit tried to contain the rise of a potential regional rival; a Malay polity in par with Srivijaya, by punishing a rebellion in Palembang and capturing Singapura. In this sense, Malacca was indeed the rival of Majapahit in the competition to dominate the archipelagic realm. Despite this perceived rivalry, in practice, however, the two kingdoms had some close and intense economic and cultural relations. At that time, the trade link between Majapahit ports of Hujung Galuh and Tuban with the port of Melaka must have thrived. (永樂帝) of Ming dynasty. These were cast in great quantities and used by Ashikaga, Ryukyu, as well as Majapahit. Majapahit true rival for domination, however, was the powerful Ming Chinese. After the fall of Yuan, the Ming Emperor eager to project his power into Southeast Asia. On the other hand, Majapahit saw this archipelagic realm as theirs and unwelcome to any perceived Chinese interference. After Majapahit was weakened by Paregreg civil war, and incessant conflicts among its nobles, the arrival of the formidable Ming treasure voyages led by Zheng He upon Majapahit shores has pushed Majapahit prestige and power to the side. Ming on the other hand, actively support the rise of Malacca. This Ming protection has made Majapahit unwilling and unable to push Malacca anymore. ==Legacy==

, Bali, demonstrate the typical Majapahit red brick architecture. Majapahit was the largest empire ever to form in Southeast Asia. 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 () of Kurepan. Majapahit had a momentous and lasting influence on Indonesian art and architecture. The empire's expansion circa 14th-century contributed to the diffusion Javanese cultural influence throughout the archipelago, which can be seen as a form of Javanisation. It was probably during this period that some of the Javanese cultural elements, such as gamelan and kris, being expanded and introduced to islands outside of Java. The descriptions of the architecture of the capital's pavilions (pendopo) in the Nagarakretagama evoke the Javanese Kraton also the Balinese temples and palace compounds of today. The Majapahit architectural style that often employs terracotta and red brick heavily influenced the architecture of Java and Bali in the later period. The Majapahit style candi bentar split gate, the kori or paduraksa towering red-brick gate, and also pendopo pavilion have become ubiquitous in Javanese and Balinese architectural features, as seen in Menara Kudus Mosque, Keraton Kasepuhan and Sunyaragi park in Cirebon, Mataram Sultanate royal cemetery in Kota Gede, Yogyakarta, and various palaces and temples in Bali. The ancient links and Majapahit legacy is observable in many ways; architecture, literature, religious rituals, dance-drama and artforms. The aesthetics and style of bas-reliefs in Majapahit East Javanese temples were preserved and copied in Balinese temples. It is also because, after the fall of the empire, many Majapahit nobles, artisans and priests had taken refuge either in the interior mountainous region of East Java or across the narrow strait to Bali. Indeed, in some ways, the Kingdom of Bali was the successor of Majapahit. Large numbers of Majapahit manuscripts, such as Nagarakretagama, Sutasoma, Pararaton and Tantu Pagelaran, were being well-kept in royal libraries of Bali and Lombok and provides the glimpse and valuable historical records on Majapahit. The Majapahit Hindu-Javanese culture has shaped the culture of Bali, that led to popular expression; "without Java, there is no Bali". Yet in return, Bali is credited as the last stronghold to safeguard and preserve the ancient Hindu Javanese civilisation. , one of the oldest surviving kris, is dated to Majapahit period. In weaponry, the Majapahit expansion is believed to be responsible for the widespread use of the keris dagger in Southeast Asia; from Java, Bali, Sumatra, Malaysia, Brunei to Southern Thailand. Although it has been suggested that the keris, and native daggers similar to it, predate Majapahit, nevertheless the empire expansion contributed to its popularity and diffusion in the region around the year 1492. For example, Kris of Knaud, one of the oldest surviving kris is dated to 1264 Śaka (which correspondents to 1342). The Malay legend of Kris Taming Sari is also attributed to Majapahit origin. For Indonesians in later centuries, Majapahit became a symbol of past greatness. The Islamic sultanates of Demak, Pajang, and Mataram sought to establish their legitimacy to the Majapahit. The memory of its greatness remains in Indonesia and is sometimes seen as a precedent for the current political boundaries of the Republic. The Indonesian coat of arms, Garuda Pancasila, also derives from Javanese Hindu elements. The statue and relief of Garuda have been found in many temples in Java such as Prambanan from the ancient Mataram era, and the Panataran as well as the Sukuh temple dated from the Majapahit era. The notable statue of Garuda is the statue of the king Airlangga depicted as Vishnu riding Garuda. In its propaganda from the 1920s, the Communist Party of Indonesia presented its vision of a classless society as a reincarnation of a romanticised Majapahit. Like Majapahit, the modern state of Indonesia covers vast territory and is politically centred on Java. , Jakarta. Palapa, Indonesia's first telecommunication satellite launched on 9 July 1976 was named after Palapa oath. Palapa, the series of communication satellites owned by Telkom Indonesia, an Indonesian telecommunication company, was named after Sumpah Palapa, the famous oath taken by Gajah Mada, who swore that he would not taste any spice as long as he had not succeeded in unifying Nusantara (Indonesian archipelago). This ancient oath of unification signifies the Palapa satellite as the modern means to unify the Indonesian archipelago by way of telecommunication. The name was chosen by the president Suharto, and the program was started in February 1975. Pura Kawitan Majapahit was built in 1995 as a homage to honour the empire that inspires the nation. Majapahit is often regarded as the antecedent of the modern state of Indonesia. This Hindu temple complex is located within Trowulan just north of Segaran pool. During the last half-year of 2008, the Indonesian government sponsored a massive exploration on the site that is believed to be the place where the palace of Majapahit once stood. Jero Wacik, the Indonesian Minister of Culture and Tourism stated that the Majapahit Park would be built on the site and completed as early as 2009, to prevent further damage caused by home-made brick industries that developed in the surrounding area. Nevertheless, the project leaves a huge attention to some historians, since constructing the park's foundation in Segaran site located in south side of Trowulan Museum will inevitably damage the site itself. Ancient bricks which are historically valuable were found scattered on the site. The government then argued that the method they were applying were less destructive since digging method were used instead of drilling. ==List of rulers==

, the royal family of Singhasari and Majapahit. Rulers are highlighted with period of reign. 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. ==Family tree==

==Majapahit in popular culture==

. The history of Majapahit continues to inspire contemporary artists. Celebrated as 'the golden era of the archipelago', the Majapahit empire has inspired many writers and artists (and continues to do so) to create their works based on this era or to describe and mention it. The impact of the Majapahit theme on popular culture can be seen in the following: 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. == See also ==