Menak Jinggo as written in Damarwulan text was an antagonist character, a rebel, and has an ugly face and bad behavior. For Banyuwangi people, this fiction character has been a myth. Fer believe in the story truth, and others considered that the story was made by Blambangan enemy (In the past) for structural plan to kill Blambangan people character by discrediting Blambangan kinh, Minak Jinggo.

Myths are prose narratives which, in the society in which they are told, are considered to be truthful accounts of what happened in the remote past. (Bascom in Joseph Eddy Fontenrose’s The Ritual Theory of Myth). Part of society believe that myth was a reality, some use it as energy source and life spirit by taking example of the myth characters . Banyuwangi folk song, told that Minak Jinggo was a hero in the lyrics, unlike antagonist character as told by the myth.

Damarwulan text has been controversial, not only in Banyuwangi which considered Minak Jinggo as hero in its local myth. There are criticizers doubt Damarwulan text is a story with Majapahit downfall as background. Sanusi Pane, a modern poet, criticized this text. In drama play Sandyakala Ning Majapahit, written in 1933 and published by Balai Pustaka, he did not create Damarwulan as hero but as bad guy and executed.

A HIstorian from Gajahmada University, S Margana, criticized that Damarwulan text in prose or folk song, there are names such as Damarwulan, Menak Jingggo, Kencana Wungu, Logender, Layang Seta and layang Kumitir, Anjasmara, Ranggalawe. And from those names, only Ranggalawe known in history. Ranggalawe was Tuban Regent who was accused to rebel against Majapahit. The names of characters can be used as indication if the story was real or only fiction.

Damarwulan test is allegedly created by Mataram, after several times fail to conquer Blambangan entirely. Though Mataram had once conquered the leader of Blambangan, but Blambangan people did not surrender to Mataram. From this background Mataran official asked poets to write story with Majapahit history background.
From various text about Damarwulan, mostly were written by Mataram people such as Koesoemawardhani, Goesti Raden Adjeng Siti Noeroel Kamaril Ngasarati in Damarwulan Ngarit in Toneelstuk van de Langendrija-Klitik. Abdul Moeis in
Moeis, Abdul, Hikajat Damarwulan in 1950, and Serat Damarwulan by Kandjeng pangeran Harja in 1953.

The writer of Gending Using of Banyuwangi had done protest against the story. Even in Janger story, Banyuwangi traditional drama, Menak Jinggo was delineating as a wise king and loved by his people. The story title was changed to Menak Jinggo Nagih Janji, and the story was not that Damarwulan defeated Menak Jinggo as in Javanese Traditional Drama, Ketoprak. In 1970s, there were 3 Using Folk Song about Menak Jinggo character: Menak Jinggo (Andang CY), Pahlawan Blambangan (Armaya) and Jimat Wesi Kuning (Fatran Abal).

Sapa bain arep takon aran isun Menak Jinggo (If anyone ask, my name is Menak Jinggo)
Lamat-lamat semriwing ring kuping (Subtle pass through the ears)
Nalikane isun kelayung-layung nang gendongan (When i was carried in arms)
Emak_Bapak sing leren-leran ngudang (By mother and father who sang)
Anak isun lanang satria bagus gagak perkasa (My son, handsome and powerful)
Dadio agul-agul sun iring puja lan puji (Be a pride, poured with compliments)

Sapa bain arep takon aran isun Menak Jinggo (If anyone ask, my name is Menak Jinggo)
Isun sing perduli asal isun teko endi (I do not care when i am from)
Embuh lahir nong keratin emboh lahir nong galengan (whether i was born in palace or on ditch)
Emak-Bapak karepe wis sun turuti (I have followed my parents will)
Sun ancep tanggul-tanggul lan umbul-umbul (I have made dike and stick banners)
Sak ubenge tanah Blambangan (Encircling Blambangan)

Sapa bain arep takon aran isun Menak Jinggo (If anyone ask: my name is Menak Jinggo)
Pancen ono pecake tatu ring awak isun (I have scars on my body)
Peningsite tanda bakti nong Raja Majapahit (As evidence of my devotion to Mahapahit King)
Ngukuhaken jejege sengker Blambangan (To strengthen Blambangan)
Sing arep nggisir teka isun mulyaaken Blambangan (To glorify Blambangan)

Syair/lagu : Andang CY/BS Noerdian
Tahun cipta/popular :September 1972/1974
Instrumen pengiring : Angklung
Produksi Rekaman :Sarinande Record Banyuwangi

In Menak Jinggo song, the characters appeared as they were alive, their spirit and fight for justice were real. As the writer wanted to instill patriotism and enliven a character which was discredited all this time and made Banyuwangi youngsters less confident.
In Damarwulan test, Menak Jinggo was an antagonist, has bad behavior, a rebel and takes other’s wife. In Javanese drama, Damarwulan character sometimes shown as limp, ugly face to emphasize that his is a bad guy. Different than in Using folk song.

Though in history there was no Blambangan king named Menak Jinggo, but society accept the oral and written drama story uncomfortably to know Javanese drama show with Damarwulan story. Banyuwangi people believe that this is the work of Mataram.No wonder that this story is popular in central java.

Myth reflects society view. Negative value eroded confident. Though Damarwulan story has been recognized for quiet long time, but new light of positive value of Menak Jinggo in Blambanan folklore at least will recover local’s confident.

Raja gagah hang ganteng rupane (A strong king, who was handsome)
Dedege kukuh njanjang kemerdep klambine (He stood tall with beautiful outfit)
Iku Menak Jinggo pahlawan Blambangan (He was Menak Jinggo, Blambangan hero)
Sakti mondroguno wateke teges terang-terangan (He was powerful and honest)

Kadung ngomong gromsyon nyenengaken (If he spoke happiness yielded)
Mula rakyate akeh hang pada kentelan (That was why his people follow him)
Gede perbawane bisa dipercoyo (He was a trustful person)
Sing gampang nyerah keneng ditiru dienggu tulodo (He was a good example)

Menak Jinggo rame dsadi fitnahan (Menak Jinggo had been maligned)
Dikira arek nganaaken pemberontakan (He was accused of committing rebellion)
Saktemene mung milu takon nang pamane (Actually he just met his uncle)
Apuo gok Kenconowungu hang mangku Ratu (Why Kencono Wungu became a queen)

Lahire perang Majaphit-Blambangan (The beginning of Majapahit-Blambangan war)
Dudu soal sepele mbbela nama lan kehormatan (It was not an easy task to defense a dignity)
Dilakoni agus getih nuntut keadilan (Should be done by blood sweat and tears to gain justice)
Menak Jinggo lila mati kanggo bumi Blambangan (Menak Jinggo was ready to die for Blambangan)

Judul gending : Pahlawan Blambang
Syair/lagu : Armaya/Mahfud Hr.
Tahun cipta/popular :1973/1974
Interumen pengiring :Angklung
Produksi rekaman :Ria Record Banyuwangi

Pahlawan Blambangan is similar to other folk song of Menak Jinggo, only in this song, Menak Jinggo was delineated as a quiet different to Damarwulan text. He was handsome,brave, wise, polite and loved by his people. This song also emphasizes that Menak Jinggo was not a rebel and he was maligned for doing so. According to the song writer, Armaya, there was a war between Majapahit and Blambangan, when Blambangan was led by Adipati Bhre Wirabhumi in 1404-1406.

According to historian, Damarwulan test is a fiction with setting of Paregreg war or Pangeran Sadeng Rebellion. Though Damarwulan is fiction, common people believe there was a conflict between Majapahit and Blambangan and Mataram used this for its sole interest.

Wesi kuning jimat Blambangan (Wesi Kuning, Weapon of Blambangan)
Mandraguna sapa hang duwe (It was powerful, who owned it)
Menak Jinggo satria nyata (IT was Menak Jinggo the true knight)
Sakti adil kanggo negoro (Who was rule with justice)

Ayo kabeh lare Blambangan (Come on all Blambangan younsters)
Nyang endi bain siro ning dunya (Wherever you are in this world)
Enggonen jimat wesi kuning (Use Wesi Kuning weapon)
Uripono jiwa satria (Enliven the knight spirit)

Sing gampang niru Menak Jinggo (Use Menak Jinggo as model)
Tekade atos koyo wesi (His will was like iron)
Tingkah polahe jujur lan joyo (He was honest and victorious)
Kaya kuninge barang hang aji (As victorious as his weapon)

Aja mundur satria Blambangan (Do not fall back Blambangan knights)
Dung iku kanggo keadilan ( For justice)
Paran maning kanggone nusa (Moreover for kingdom/ country)
Ikhlasno nyawa lan raganiro (Be ready your body and soul)

Judl gending : Jimat Wesi Kuning
Syair/lagu : Fatrah Abal/ BS Noerdian

The writer of the above song did not feature about bad or good of Menak Jinggo character. He tried to elaborate Wesi Kuning weapon of Menak Jinggo. He wants to give positive side of Menak Jinggo and it was not easy to be like Menak Jinggo with his sacrifices, nationalism and struggle. THe writer also asked young generation of Banyuwangi to have strong spirit to sparkle Banyuwangi.

From the three songs, we can ger general picture of Banyuwangu myth about Menak Jinggo. The writers let Menak Jinggo live in society’s heart, yet giving spirit of new positive description about the king of Blambangan. They reject negative description about Menak Jinggo. In 1984, Banyuwangi givt and humanitarian rejected Damarwulan movie. As though the setting was in Blambangan or Banyuwangi, but there was no scene taken in Blambangan. ANd there was no consultation about Damarwulan myth in Banyuwangi society.

Antogan is a bathing place located in Bunder village, Kabat, Banyuwangi, 6 km from Rogojampi westward. There is a waterfall which is very fresh and clear and it is surrounded by big rocks, there is a place believed to be the meditation site of Tawang Alun, and Rempeg Jagapati. This meditation site is located between stones on a hole only for one person.

Behind the waterfall there is a chamber for several people. According to locals, it was used for meditation and until today it has still magical nuance with line of stone blocks along the edge of the river. Before Antogan opened for visitors no one was dare to bathe alone in this place, usually they come with friends moreover on Friday.

Mbah Rembug or Rempek is believed to be a very dedicated person and he had supernatural power in Dutch colonial period. There are many stories how he he magically could defeat Dutch soldiers. Rempeg Jagapati grave is located nearby ANtogan between Bunder village and Petang village. Locals found many peculiar things on that grave site. One of that was Bunder village suddenly turned to forest that soldiers could not enter the village in the time of G30S PKI (Communist Movement). Other mysterious story about this place is about a man who fished and he pull the root of trees and suddenly there was a sound said ” Do not pull my beard’.

Antogan water stems from longon spring located on the foot of Mt Raung, the water is clean and clear, cold and people can drink it right away. But after the site was developed as tourist attraction, the mysteriousness was gone already

Rofik Laros

INTRO
(Using language: puput means finish, over ; Puputan Bayu = all-out war).
Puputan Bayu was a war between East Indies VOC and Blambangan people in 1771-1772 in Bayu area (currently Songgon). For Dutch this war had been the most intense, and most cruel and took many victims from VOC and from Indonesian side (according to Lekkerker 1993). For Blambangan, this was was very heroic and patriotic and a proud, which was worth recorded, memorized andcan be used as an example for next generations to defense and develop the region, Blambangan region.

In Puputan Bayu, Blambangan was led by Rempeg that later was more famous as Pangeran Jagapati, the great grand son of Pangeran Tawang Alun, son of Mas Bagus Dalem Wiraguna (Mas Bagus Puri) and his mother was from Pakis village in Banyuwangi (Pigeaud). Rempeg or Pangeran Jagapati was believed to be the reincarnation of the legendary Wong Agung I. By Dutch Rempeg was called as Pseudo- Wilis. Rempeg and his followers such as  Patih Jagalara, Mas Ayu (Sayu) Wiwit, Bekel-bekel Utun , Udhuh, Runteb and many more died bravely in this war.

THE WAR
After VOC could occupy Banyuwalit in 1767 and leter Ulu Pangpang and Lateng (Rogojampi) and after the failure of Pangeran Puger (son of Wong Wilis) attack toward VOC in Banyualit, he was caught and then Wong Agung Wilis was exiled to Pulau Banda and horrible colonial system was applied by DUtch towards Blambangan people in that period. According to C Lekkerkerker, a Dutch writer and historian in Blambangan in Indische Gids 1923 : “Colmond (the highest commander of VOC troop in Blambangan from 1769-1770) had high temperament. His actions had been influenced in the basic of the emergence of terrible events, that threatened the safety of this country in 1771 and 1772, Van Wikkerman said that- and actually official documents had confirmed it- that Colmond sent patrols to the entire country (Blambangan) led by Hounold and Heilbronner to seize rice and other related foodstock and if the stuff could not be transported then he ordered to burn it. On the nest rain season, he ordered sawahs to be cultivated again and after harvest, the crops seized again. He ordered people to work to build and strengthen VOc fortress in Ulupangpang and Kuta Lateng. Ordering them to build road. Cleaning trees between fortress in Ulupangpang, building water shelter in Gunung Ikan to watch out Balinese people movement. But he did not provide food for them that people suffered, hungry and endemic was everywhere and mortality was high.”

VOC officers were rude to indigenous women, whether girls, widows and even wives as done by Adipati Jeksa Negara, Blambangan adipati promoted by VOC, to Ki Samila’s wife. For those things happened, Rampeg, who previously worked for Ki Samila, moved to Bayu and build power to attack and get rid of VOC from Blambangan. This was because his heart not because of Balinese influence (Ibid). Pangpang people and other regions joined Rampeg in Bayu and Bayu became a big power deemed to be dangerous for VOC in Blambangan. VOC asked for help from VOC in Batavia, Central Java and from adipati conquered by VOC on the north of East Java and Madura.

Here is the chronology of the Puputan Bayu war according to C Lekkerkerker and other sources J.K.J. de jonge, De Opkomst van het Nederlandsch Gezeg in Oos-Indie:

On May 1771 VOC found out that adipati (region leader/mayors) promoted by VOC, Suta Negara and Wangsengsari, Patih Sura Teruna (except Patih Jeksa Negara) were on Rampeg side and had relationship with Bali. On June 1771, they who were descendant of Tawang Alun and their family were exiled to Sri Langka. Patih Jeksa Negara then promoted as adipati of Blambangan (Ibid). On 3 August 1771, after preparation centered in Lateng was sufficient,VOC sent 70 armed troops to attacked Bayu, but the troop which consisted of indigenous people turned around and chose Rampeg side. (Ibid). On 15 August 1771, Bicsheuvel (Blambangan Resielen from 1767-1771 with his troop moved to attack Bayu. But they return with failure, as Bayu defense was outstanding. At that very time, Schophoff (vice-of Resident Biesheuvel) entered villages to persuaded locals not to take Rempeg’s side. But when they arrived in Gambiran village they were attacked by around 200 Blambangan fighters. (Ibid). On August 1771, regent of Java north coast sent troop led by Lieutenant Imhoff and Ketnari Montro to Blambangan, same time when band of Blambangan people moved to Bayu to join Rempeg ( Ibid). On 22 September 1771, Lieutenant Imhoff could break Bayu defense but indigenous locals troop turned-coat and escaped to forest with their weapons, while European troop, as they ran out of ammunition and were wounded, including Imhoff, they drew back and left their heavy arms.  To cover the loss and to prepare next attack to Bayu, Biesheuvel asked help from 1000 locals and 150 European soldiers (Ibid). But on that time, Pangeran Jagapati asked for 300 Balinese (Jembrana) with arms and logistics needed, and could besiege VOC fortress in Kuta Lateng. VOC mobilized all sources by bringing in soldiers from Batavia, Yogyakarta, Surabaya and Pasuruan Garrison  and Dragnonelers from Semarang as core troop. (Ibid). In the early November 1771, Biesheuvel died in Ulu Pangpang and replaced by his deputy, Hendrik Schophoff, who served as Residen Blambangan until 1777. In November, VOC troop arrived in Ulu Pangpang led by Captain Reygesr and Captain Heinrich. They dispelled and besieged Blambangan fighters fot Kuta Lateng. While Captain Reygers could destroy food store in Banjar (currently Glagah), and took control of Grajagan on the southern coast (the harbor of logistics from Bali) and burnt 300 koyan (1 koyan = 1.75 tons) of rice. VOC then issued letter of forgiveness for locals who would leave Bayu and returned to their villages (Ibid). On 13 December 1771, Reygers and his troop moved to Bayu. On 14 December 1771, Reygers attacked Bayu fortification but they failed as the fortification was strong and Bayu fighters could break them. From 14 to 20 December 1771 was a disaster for VOC troop, and they called it as De Dramatische Vernietiging van het Compagnieslegcr (Week of dramatic destruction of VOC).VOC attacked from two directions, from Susukan and Songgon and trapped and besieged by Bayu fighters and destroyed badly. Reygers was badly wounded on his head and died in Ulu Pangpang.  Captain Heinrich was wounded as well, and the troop was led by Van Schaar (Ibid). On 18 December 1771, the climax of  “De Dramatische Vernictiging Van Het Compagniesleger” was very historical for Blambangan people, when Blambangan fighters attacked VOC fortification all-out (puputan) and massively. Blambangan soldiers moved forward in once and sudden, with any weapons they could carry such as golok, keris, sword, spear and riffles seized from VOC or they bought from Britishmen opened their office at Tirtaganda (Banyuwangi). Rempeg who was always at the front line on every battle died for bad wound in this Puputan war, but VOC troop could be destroyed badly.  Partly the troop could be taken to ditch trap set and then finished from above. Van Schaar, the VOC commander, Lieutenant Koret Tinne, and other Dutch soldiers died in this war. The rest of the troop could escape but the number is not many and mostly were already wounded and sick, on 20 December 1771, they drew back to Lateng and evacuated in Ulupangpang (Ibid). Van Schaar was cut and then stick it to a spear and carried out from village to village like parade. After that VOC was very defensive in action, tried to close route in and out Blambangan, from land line or Bali Strait. Schophoff was ordered by his head, Van den Burgh, to treat Blambangan people ‘gently’ (Ibid).

According to van Wikkerman story (later was promoted as resident in Blambangan from 1800 to 1818), van Schaar head was cut and cooked and eaten by the rebels (Ibid). This is a typical of  colonial provocative propaganda. Bayu people were very religious, they were Hindu and Moslem who would not do such cannibalism behavior. (Ibid)

In the early 1772, VOC called all regents from regions conquered on the north coast of East Java to send troops. All Dutch troop was concentrated in Blambangan. After sending 2000 soldiers, on August 1772, the troop arrived in Blambangan with 5000 soldiers of JR Van den Burg, East Java governor. Pengeran Jagapati death made VOC called troops with complete war arms and VOC gained its power, and Bayu fighters were recessive and more defensive. On October 1st 1772, Heinrich moved from Pangpang to Bayu. On 5 October 1771 he camped and erected fortification in Sodong (nearby Songgon). Vaandrig Mierop and Vaandrig Dijkman with their 900 crew and cannon were placed on right wing on hill, as high as Bayu. Gutten Bergen vaandrig and Koegel were placed in Sodong with 500 soldiers while Heinrich was ready on left wing. In Sentong, 1500 soldiers were ready and Bayu was besieged strictly. (Ibid). On 11 October 1772,  Bayu was assaulted badly  with cannon attack. After fake alarm was turned on on right wing (from Mierop and Dijkman, that assault was made as it would be executed from left wing). After fierce battle, Bayu could be seized by VOC. But from Bayu side, only minimum victims as most of Bayu fighters have escaped to forest. Bayu fortification was built neatly, elaborately, strongly and strategically that made VOC officials amaze. Piter Luzak, VOC commander in East Java, ordered to demolish Bayu fortification. (Ibid). Bayu fighters caught were killed as ordered by Heinrick and their head were cut and hung on trees or stick on spears along village  street. Men and Women arrested then transported to pangpang as ordered by Schophoff and many were punished dead by drowning them with stone ballast to the ocean, tortured and many were exiled to Surabaya or Batavia as slaves. (Ibid)

That was the end of the terrible all-out war, which took thousands of casualties, from enemy’s side and especially from Blambangan side. This is the political and tragical Dutch politic of devide et impera to Indonesian, and the victims of the war were mostly indigenous Indonesian itself.

Characteristics of Puputan Bayu war:
-The war climax was in 18 December 1771, and Dutch admitted that this was the most tense, most cruel, and most victims from all wars involving VOC in Indonesia (Ibid).

-The war was cruel and revengeful that if VOC soldiers were caught by Blambangan fighters, as Lieutenant van Schaar, their heads cut and stick on spear and paraded along village street. Conversely if Blambangan fighters caught by VOC, their heads cut and then hung on trees or stick on fence along village street (Ibid). This kind of action was rarely found in other places in Indonesia. \

-From 2505 Blambangan warriors arrested and transported to Pangpang, many were hung by drowned to the ocean, tortured to dead (Ibid). The punishments were like vengeance, more than merely punishment for enemy.

-To face the war VOC mobilized more than 10000 personnel with complete arms and cannons transported from whole Java and garrisons from Batavia, Semarang, Yogyakarta, Surakarta, Surabaya, Madura and other parts on northers coast of East Java. (Ibid). This was an amazing number for that period of time.

-Puputan Bayu wat took more than 60000 casualties from Blambangan people, who were lost, died or left to forest (Epp). This was not as many as nowadays inhabitants of Banyuwangi. Blambangan inhabitants in that period was about 65000 people. JC Bosch, Dutch govt officer wrote from Bondowoso in 1848 ‘…. this region was probably the only region in Java which was highly polulated and then annihilated totally…’ (Anderson)

-To conquer Blambangan, especially for Puputan Bayu war, VOC spent 8 tons of gold which was a big loss for VOC in that period. VOC headship in Batavia then counted this as not worthy for whatever VOC would receive from Blambangan for the return of loss. (Op cit, 1823)

-The war was over in 11 October 1772, yet people resistance in local rebellions were happened in Blambangan until 10 years later in 1818, led by rest of Bayu warriors who never gave up who were called as ‘wild’ by Dutch (Lekkerkerker, 1926)

EPILOGUE
This was shows how Indonesian should behave against colonialism, and how they, Blambangan people, worked hard to fight against colonialism and injustice from foreigners who came to their land and wanted to take over the land, no matter how hard it was, how much it cost. They fought to the end for their dignity for their land. Young generations should see leaders like Rempeg, Tawang Alun as role model.

Original text by Hasan Ali (Head of Dewan Kesenian Blambangan)
jawatimuran.wordpress.com

Javan tiger or Panthera tigris sondaica, last seen on 1972 and claimed as extinct species after.Scientific Name: Panthera tigris sondaica
Habitate: Java Island
Average Weight:Female: 75-115kg (165 – 253 pounds) and Male: 100-141kg (220 – 310 pounds)
Size (Length): Female: Unknown and Male: 2480mm (8′-3″)
Diet: All tigers are carnivorous. Tiger prey consists mostly of pigs, deer, antelope, buffalo and other large mammals, although tigers have been known to hunt smaller mammals and birds.
Gestation Period: 100-100 Days (Averaging 103 Days)
Cub Maturity: 18 months – 2 Years
Cubs Per Litter: (Usually 2-3 cubs) Cubs are born blind and weigh 2-3 pounds.
Lifespan: Tigers live for 10-15 Years
Predators: Unknown, Man
Social Structure: Solitary (except during Mating Season)

The Javan tigers were driven to extinction though a rapid increase in human population leading inevitably to a severe reduction in habitat for the tigers, which e.g. resulted in growing competition for prey species with wild dogs and leopards. Forests were felled and than converted for agricultural use. The Javan tigers were also merciless hunted and poisoned.

There are meetings between human and javanese tiger reported that answers that Javan Tiger is not extinct yet. Researchers found feces , scratch, and hair of this big cat.
Researchers collected fecal in forest by putting the feces sample into bamboo (grow in the forest), to avoid damage on the feces, arriving at flaying camp, the feces then dried under the sun and when they arrived at base camp they put the feces into 3-4 cm glass tube (subject to feces size), and then dried with 60 Watt lamp. The feces dries after 2 days.
This drying process to avoid sample destruction by insect and fungus. Fecal can be studies elaborately from : diet, composition of diet, behavioral pattern and even detection of preys locations. Sample documentation should be carefully done on then first finding until drying process. After that then break open the feces to find out the composition of bone fragments and tooth analysis.

The Basic Fecal Structure of Big Cat

In the first stage, they should distinct carnivore feces to other animals feces such as snakes and owls. Big cat’s fecal consists of prey hairs, bone fragments and in the form of bolus ( orbicilar shape as in horse feces). Python’s feces has prey hairs, only it has no bone fragments as bones are perfectly digested into white pasta. Owl’s pellets look like that of big carnivore only it had head of rat, squirrel or bat with intact pipe bone. According to field study, the three fecal can be studied from their typical smell, this is related to digestion enzymes secreted by them.

Fecal of Sumateran tiger in zoo  fed with chicken, and its feces consists of 2 bolus. This can be used to recognize typical smell of tiger, and characteristic of feces diameter.

Owl pellet, slightly looks like big carnivore but if we take a look closer, it shows digestion by animals which had no teeth, but beak. This is shown by the intact pipe bones and flying-fox skull. Owl feces resembles like pasta.

Bone fragment is the main characteristic of big cat. This distinct carnivore fecal to that of python and owl. Carnivore chew prey’s bone while snake and owl swallow the prey. It also allows researcher to measure teeth to know detail the size of teeth to break bone. The bone fragments usually are covered by fur of prey in feces structure.

Prey fur in fecal can be used to identify big cat feces. Usually owl pellet has fur of rat, squirrel, but not fur of deer and pig.

The Difference between Leopard and Javan Tiger Fecal

The main approach used to distinct tiger fecal to that of leopard is the diameter of fecal and leaves contain on the tip of bolus. If fecal’s diameter is more than 4 cm and feces tip contains no leaves (reed or bamboo), then researcher can determine that it is Javan tiger fecal. If the diameter is 2-3 cm and there is leave then that is leopard fecal. Javan tiger’s feces contains prey’s claw /nails, and this is not part of leopard’s behavior.

Javan tiger’s fecal diameter is 6.5 cm and contains bone fragment, pig fur and consists of 6 bolus. This kind of fecal found by ranger of Meru Betiri National Park.

Leopard’s fecal diamater is approximately 2 cm and the tip of feces has bamboo leave. Locals said that leopard’s feces sometimes contains soil. On the figure, can be see that there is soil. This feces was found on asphalt road from Paltuding to Totokan Gunung Ijen.

Javan Tiger, an Opportunist Animal

Carnivores tend to be opportunistic means that they any animalsm any prey, from insects to banteng. This behavior can be studied from composition of fecal found by a Pendarung inhabitant in 2004, and then analyzed by researcher. The fecal diameter is 7 cm, consists of 5 bolus, it has fur of pig, deer and long tail monkey. And it has head of insect, plant branches and bamboo leaves between pig fur and deer, not on the bolus tip.

Bolus feces of Javan tiger has claws of pig, including fur of pig, deer fur and grey monkey. Prey’s claw is one of Javan tiger feces characteristics. Sometimes it has claws of monkey. And insects head.

Feces contains show the opportunistic nature of Javan tiger. It eat pigs to insects. As on the above figure, Javan tiger has bamboo leave in its feces, that Javan tiger prey their prey in bamboo nearby or under bamboo trees.  The feces founder found the feces under vegetation of bamban and there was no bamboo grow nearby. Therefore, it is impossible that the bamboo leave dropped on the defecation process. So bamboo leaf was digested when preying on forest floor with bamboo leaves where usually bamboo leaf attached on prey’s meat as the blood dries. Strengthening this opinion is that when the feces found it was in dry season in the early of August. In conclusion, Javan tigers prey under bamboo vegetation, this information can be used to trace Javan tiger’s trace and further investigation as usually tiger stockpile the remain of their prey if they could not finish it.

Figure 8. Shows the size of  Javan tiger’s molar can be seen here. The cut on the shape of upper and lower molar of Javan tiger can be clearly identified.

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Meru Betiri National Park ranger, again, traced Javan Tiger (Panthera tigris sondaica) since Januari-Februari 2012 in Meru Betiri forest located in Jember and Banyuwangi Regency , East Java. The national park head, Bambang Darmadja said that his men had set 5 trapped camera in three sections to reveal the existence of Javan tiger claimed as extinct species. He further said that this effort was executed to gain evidence that this species still exist.

The cameras were set focused at Sarongan, Ambulu and Kalibaru area. And they focused on few spots, alleged as habitat of Javan Tiger, in this 58 hectares National Park. The coordinator of expedition team, Alif Olia Ananda said that several things should be prepared to secure the camera, as few years ago the cameras set for same purpose were gone.

The expedition team would collect secondary data about the tiger’s existence in Meru Betiri, as trace, feces and scratch to support primary data.

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Blambangan as Religious Center
According to Bujangga Manik text from the 16th century, there is a name of place used as meditation site Hindu priests, Balungbungan, located on tip East Java. It is possible that the early name of Blambangan was Balungbungan or Balungbungan was other way to write Blambangan.

Characters in Bujangga Manik is a Sundanese royal from Pakuan palace who wanted to be a priest to reach eternal life. This character rejected to marry and chose to meditate in Balungbungan to find his last place to rest. When he arrived in Balungbungan after walking the north coast of Java, he then meditated and built hut, plant vegetable and erecting lingga. He lived there for more than a year when a woman priest or ebon came to meditate. He then continued his journey to Bali as he was worried if a woman was close to him.

From that old Sundanese text, Balungbungan was one of main destination for priest or ascetic and probably the main destination for pilgrimage for Hindu adherents. And that we can conclude that the religion converted by indigenous before the advent of Islam was Hindu.

In the early 16th century, when kingdoms in Java had been Islamized, there were 2 kingdoms held Hindu belief tightly, Sunda-pajajaran and Blambangan. Both kingdoms had political relationship with Portuguese based in Malaka. This is a strategy of those kingdoms to block Islam kingdoms penetration as those tried to block Portuguese in Indonesia.

After the fall of Blambangan, Islam slowly converted by locals and Christian was introduced by the Dutch.

Social and Economy of Blambangan

According to Tome Pires (Lombard), in 15 to 16th century he wrote that Java produced slaves and Blambangan was one of regions exporting slaves. Blambangan was strongly dependent on rice production. This is fit with information when VOC burnt rice paddy barns when they attacked Blambangan. The fact that Panarukan or Muncar was the harbor city creating assumption that social economy Blambangan people depended on sea.

Blambangan in Damarwulan -Minakjinggo Story

Damarwulan and Minakjinggo appeared after Paregreg war broke. This war inspired anonymous Javanese poet to write Damarwulan-Minakjinggo. This story was written in at least three texts : Serat Damarwulan, Serat Blambangan and Serat Kanda. The writer of Serat Kanda was poet from Yogyakarta palace, that according Muljana, this poet did not know about Paregreg facts, that it is too risky to relate Minakjinggo-Damarwulan with Paregreg. Moreover all texts were written in Islam kingdom period, centuries after the war happened.

Here is the story… Blambangan ruler, Minakjinggo wanted to propose the queen of Majapahit Kenya Kencanawungu. He upgraded his status from Adipati to King of Blambangan with title Prabu Urubisma. The queen did not want to be Minakjinggo’s wife who was not gentle in gesture, having ugly face and giant figure, and he had already 2 wives, Dewi Puyengan and Dewi Waita. The queen undertook a contest : whoever could defeat Minakjinggo would be rewarded with abundant gifts. Minakjinggo was angry knowing this and he went to Majapahit and destroyed Majapahit palace with his weapon, Gada Wesi Kuning. Before leaving to Majapahit he attacked Lumajang and even sent messenger to Ternate to assist him. Majapahit soldiers died in that assault, including Ranggalawe. When the situation got worse, came damarwulan. He was the son of Majapahit patih, Udara. When he grew up he worked for his uncle, Patih Loh Gender in Majapahit, and worked collecting grass. Loh Gender’s daughter, Dewi Anjasmara was attracted to him.

Singkat cerita, Damarwulan menghadap Kencanawungu dan diangkat menjadi panglima Majapahit. Berangkatlah Damarwulan menghadapi Minakjinggo. Berkat bantuan kedua istri Minakjinggo, Waita dan Puyengan, Damarwulan berhasli mengalahkan Minakjinggo, memenggal kepalanya sebagai bukti kepada Ratu kencanawungu. Damarwulan membawa kepala Minakjinggo ke Majapahit. Namun, di tengah jalan ia dikhianati oleh dua orang anak Loh Gender, yakni Layang Seta dan Layang Kumitir, yang mengaku sebagai utusan Ratu Kencanawungu. Tanpa curiga, kepala Minakjinggo diserahkan oleh Damarwulan. Cerita selanjutnya gampang ditebak. Layang Seto dan Layang Kumitir pun dianggap pahlawan oleh ratu dan rakyat Majapahit. Namun, akhirnya kedok mereka berdua terkuak, Damarwulan pun menikah dengan Kencanawungu dan menjadi Raja Majapahit dengan gelar Prabu Mertawijaya. Pernikahan Damarwulan dengan Ratu Kencanawungu membuahkan seorang putra bernama Brawijaya.

Raffles menulis (2008: 234) bahwa pada abad ke-19 cerita Damarwulan-Minakjingo merupakan cerita favorit orang Jawa dan kerap dipentaskan dalam bentuk wayang klitik (wayang dari kayu dengan tinggi 10 inci) dan wayang beber (sosok wayang digambar pada lembaran kertas yang keras di mana dalang memberikan dialog).

Sebagian masyarakat percaya bahwa Ratu Kencanawungu merupakan perwujudan sosok Ratu Suhita, sedangkan Minakjinggo adalah Bhre Wirabhumi. Pandangan ini tentu bersifat ahistoris dan memang bertolak belakang dengan kajian di lapangan (misalnya terdapat nama Ranggalawe sebagai Adipati Tuban, yang seharusnya hidup pada masa Sanggramawijaya). Akan tetapi, terlepas dari sifatnya yang sastrawi, ada satu hal yang perlu diperhatikan mengenai kisah roman ini: keberpihakan para penulis serat tersebut sangat terasa, yakni berpihak kepada pihak yang menang (Majapahit, yang diwakili oleh sosok Damarwulan) dan seolah-olah memperolok pihak yang kalah, yakni Blambangan yang diwakili oleh sosok Minakjinggo. Mengapa? Karena dalam seni Banyuwang dan Janger, sosok Minakjinggo ditampilkan dengan wajah rupawan dan ia memberontak karena Ratu Kencanawungu membatalkan rencananya untuk dinikahi oleh Minakjinggo.

The texts for sure were made to create public opinion that Mataram Islam kings ( as well Pajang and Demak) were the descendant of Majapahit Kings and this could make them have more confident to develop their kingdom.

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“Puputan Bayu” War : Blambangan vs VOC

After Tawang Alun died, Blambangan was under Buleleng kingdom in Bali. After that VOC tried to controlled Blambangan. War broke in 25 March 1767 and the capital of Blambangan was under control of VOC. But Blambanagan people always struggled. Pangeran Agung Wilis or Wong Agung Wilis, who was inaugurated as Blambangan king fought against VOC. Unfortunately he was caught and then exiled to Selong, nearby Pasuruan. The struggle then proceeded by Mas Rempeg Jagapati. On 18 December 1771, Blambangan trupp could kill the commander of VOC troop, Van Schaar. This was officially determined as the anniversary of Banyuwangi. In 2004, Banyuwangi govt built a monument to commemorate Puputan Bayu war led by Rempeg Jagapati.

Jagapati was the descendant of Tawang Alun. The capital was located in Lateng (currently Rogojampi, Banyuwangi) in that period. He escaped as he was not satisfied with VOC, who promoted Islam king who was corrupt. Jagapati then inaugurated himself as Susuhunan Jagapati in Rowo Bayu by gathering disappointed soldiers of Blambangan. IN Rowo Bayu, Jagapati built a building resembled to a palace. Now Rowo Bayu is a swamp on foot of Mt Raung surrounded by pine forest covering 8 hectares. The swamp water is green, this is a meeting point of 3 springs: Sendang Kaputren, Sendang Wigangga and Sendang Kamulyan.

Pangeran Jagapati resistance was assisted by Mas Ayu Wiwit. In 1771, they with people fought against Dutch attack based in Songgon villageand against Madurese attack on east coast led by Surawirya and Ki Pulangjiwa. Mas Ayu Wiwit, Mas Jagapati and ther leaders such as Ki Keboundha, Ki Tumbhakmental Ki Kebogegambul, Ki Kidang Salendhit, Ki Sudukwatu, and Ki Jagalara tried their best to defense Blambangan. Puputan war broke since 2 August 1771 until 18 December 1771. On October 1771, VOC burned rice barns in Songgon that the resistance of Blambangan people was weaken of hunger. The war broke againbut this time thousands of Blambangan people were killed, their heads were hung on trees in Rowo Bayu. Blambangan people which was 8000 left only 2000 people because of VOC assault. Many Blambangan people crossed Bali or moved to mountains on the south and northwest.

After Puputan Bayu, estimated that half of Blambangan people were gone. For this the Dutch transported people from other region to Blambangan. While Blambangan people who did not escaped known as ‘Sing’ cociety. Sing means ‘no, not’ means people who did not escape, evacuate. A century later in the period of Thomas Raffles, Banyuwangi had 8554 inhabitants.

Muncar, The New Capital

After Puputan Bayu war was over, VOC moved the capital to Muncar as the location is nearby Ulupampang harbor (currently Muncar Harbor). For VOC, this will make an ease monitoring Bali Strait as Gelgel and Mengwi kingdom in Bali tried to get Blambangan again, because kings of Bali always support Blambangan to fight against VOC or Islam kingdoms.

Realizing this serious matter, VOC co-op with Mataram to cut relation between Blambangan and Bali by Islamization in Blambangan. Mataram put Islam king in Blambangan to fasten assimilation.

In Muncar Blambangan Islam culture began. From Muncar the capital then moved to Banyuwangi (currently the Pendopo of Banyuwangi Regency). When the capital was in Muncar, the existence of Blambangan as kingdom was gone.

When islamization flourished in Blambangan, there were many indigenous people moved to Bali. They entered Alas Purwo forest, and they firmly maintain Hindu belief and rejected Islam.
Meanwhile, Muncar harbor was the heart of VOC defense in the 17th and 18th century in Blambangan. VOC promoted a chinese as the head of harbor. This harbor was busy and visited by traders from Arab, China and other regions in Indonesia.

According to the above description, Blambangan capital moved eastward that it shows that Blambangan was always on critical political situation with other kingdoms/ foreign power. As the location of capital or place was always changed then it is not easy to find the palace of Blambangan.
A community concerns about Blambangan did excavation to 17 spots, but this activity was not finished. They found evidence of bricks which was assumed as the brick from Blambangan palace, the size of the bricks are twice to current brick size. Yet there is not evidence whether the bricks were used as palace wall, fortress or fence. But the bricks were greatly assumed from colonial time.

Beside Macan Putih village, there is Umpak Songo (Nine Pillar Pedestal) at Temnok Rejo village, Muncar believed as ruins of former palace of fortress and the size is 5 km. In this site there is 49 big stone blocks, and 9 of them have hole in the middle. The 9 blocks are estimated to be supporting blocks, that is why the site is called so. The site was buried 0,5 m to 1 m when it was found. It is estimated that this was palace or fortress when Blambangan capital was in Muncar.

Other remains from Blambangan kingdom is Siti Hinggil mean the high area, Siti Hinggil is located on the east of Muncar three junction. Siti Hinggil was VOC watch-post to spy enemies from Bali. It takes 10 minutes walking eastward from Siti Hinggil to Umpak Songo.

There is a pond and an old well found nearby Pura Agung Blambangan,in Tembok Refo village, Muncar, Banyuwangi. Other remains can be seen at Museum such as accessories and chinaware.

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To be continued…

Pangeran Tampauna (Pangeran Kedhawung) and Tawang Alun (Sinuhun Macan Putih)

In the 16th century, Blambangan was part of Bali. Gelgel kingdom in Bali was ruled by Dalem Warurenggong (1460-1550), could made expansion to East Java, Lombok and Sumbawa. After Dalem Waturenggong replaced by his son Dalem Di Made, one by one regions under Gelgel dismissed., such as Blambangan and Bima in 1633 and Lombok in 1640. In 1651, there was rebellion of Gusti Agung Maruti for Gelgel. When Dewa Agung Jambe replaced Dalem Di Made, Gelgel could re-seize its detached region in 1686. This king then moved the capital to Samarapura in Klungkung.

In the 17th century, Blambangan was led by Santaguna, After Blambangan was conquered in 1636 by Sultan Agung of Mataram, Santaguna replaced by Raden Mas Kembar alias Tampauna in 1637, when the capital still in Lumajang. In 1639, the king moved the palace to Kedhawung nearby Panarukan in Situbondo that his title was Pangeran Kedhawung or Prince of Kedhawung. This explains that Blambangan stemmed from Lumajang, that Arya Wiraraja history could be used.

In the period of Mas Tampauna, Blambangan was always on conquest between Bali and Mataram. The race ceased after the death of both kingdom rulers. Sultan Agung died in 1646 and Dewa Agung died in 1651. In 1649, in his old time, Mas Tampauna meditated in Kedhawung forest to be priest. Mas Tampauna was replaced by his son, Tawang Alun in 1652, According to story, this king meditated and got new title, Begawan Bayu. In his meditation, he received a vision to walk northeastward if there was a white tiger. He should ride the tiger and followed the tiger’s journey to forest of Sudhimoro. Tawang Alun then circle the forest and used the forest as capital, the palace was named as Keraton Macan Putih (White Tiger palace) in 1655. When King Tawang Alun of Sinuhun Macan Putih reigned, Blambangan tried to detach from Mataram. Raffles wrote that in 1659 or 1585 Saka, king of Blambangan was inaugurated (no name written) assisted by Balinese troop, rebelled again. Susuhunan AMangkurat I (Sunan Tegal Arum), the predecessor of Sultan Agung from Mataram, then sent his troop to solve Blambangan-Bali rebellion and succeed to conquer Blambangan capital.

The king of Blambangan – is Tawang Alun- and his followers escaped to Bali. While Mataram troop was led by Tumenggung Wiraguna was caught disease that they returned. Knowing that, Amangkurat decided to punish the tumenggung for reason that he would rebel.

When Tawang Alun reigned, Blambangan region comprised ofJember, Lumajang, Situbondo. In story, Tawang Alun king was an open person as though he was Hindu, he did not prohibit Islam to evolve. His main concern was to fight foreign domination. Before replacing the capital to Macan Putih, Tawang Alun had established a capital in Rowo Bayu (currently Songgon, Banyuwangi), far before Mas Rempeg Jagapati settled in Rowo Bayu. This was caused by the attack of Tawang Alun’s brother Mas Wila who rebelled.

According to locals, Tawang Alun established a meditation site in Rowo Bayu. Tawang Alun was recorded in Dutch archive, in his last period. The Dutch archive wrote that the cremation of Tawang Alun (who died in 18 September 1691) which was spectacular as 271 of 400 Tawang Alun’s wife burnt themselves in fire in that occasions.

The cremation of Tawang Alun can still be found today, located one km from Macan Putih village hall, the size is o.5 hectare surrounded by white wall and its door is narrow only for 1 person passing capacity. The main building similar to that of pendopo with octagonal shape, white floor. The pendopo is believed to be the place where his ash kept, in Macan Putih village, Kabat, Banyuwangi, East Java.

According to Bujangga Manik text, Tawang Alun was used as an administrative area called Padang Alun. Padang Alun was passed by him after visiting Balungbungan (Blambangan) (After crossing Bali) headed to West Java passing the southern coast of Java.

Padang Alun reminds us on Tawang Alun. Padang is similar to Tawang, in Javanese padang means light or open. Tawang means open. We can conclude that in the 15th/16th century, Padang Alun was the alternative name of Tawang Alun. Tawang Alun name was possible used as name over region where he reigned or the opposite. Possible that the ruler of Padang Alun in the period of Bujangga Manik passing this region was Tawang Alun.

Tawang Alun Temple ruins is located in Buncita village, Sedati, Sidoarjo, East Java. Locals believe that this temple was built by Rse Tawang Alun to be dedicated to his concubine Putri Alun. The truth over this story is still investigated, wether it is related to King Tawang Alun from Blambangan.

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To be continued…

Panarukan, The Escape of Dyah Ranawijaya, King of Kediri

There is an interesting data about this kingdom though. There was an event happened in the end of 16th century, half century after Paregreg, that was the assault of Demak troop to Daha, Kediri kingdom. In that period, Kediri was the main kingdom after it could attack Majapahit.

According Muljana (1986), Demak (Islam) troop attacked Tuban in 1527, and then attacked Daha, capital of Kediri in the same year. King of Kediri, Girindrawardhana Dyah Ranawijaya (Idenyified as Bhatara Wijaya or Brawijaya character) escaped to Panarukan, while Kediri fell to Demak. Dyah Ranawijaya defeated Bhre Kertabhumi, King of Majapahit in 1478. This attack was for revenge purpose as his father, Suraprabhawa Sang Singawikramawardhana was assaulted by Bhre Kertabhumi, that made Suraprabhawa moved to Daha, Kediri. This opinion is supported by Petak inscription which says that Girindrawardhana fought against Majapahit more than once.

Serta Kanda text mentions that Dyah Ranawijaya, after the fell of Daha to Demak, ran to Bali, according to Muljana could not be proved well by historical data. Dyah Ranawijaya escaped to Panarukan (currently Situbondo), instead. Panarukan was a busy harbor and since 14th century was one of most important Ship base for Majapahit. Ranawijaya advent to Panarukan was like the continuance of Kediri. based on Dutch view, panarukan kingdom was identified as Blambangan.

According Information from Portuguese, there was a messenger of Hindu Kingdom in Panarukan to Malaka in 1528, a year after Ranawijaya attacked by Demak. The messenger intended to get support from Portuguese to stop Islam influence in Java. Other evidence was that Panarukan (was part) of Blambangan and the murder of Sultan Trenggana , the 3rd king of Demak in 1546. There was no record Blambangan capital moved from panarukan to more east area.

When Demak expansion was ongoing under Sultan Trenggana, in part of East Java had been conquered. pasuruan was conquered in 1545 and since then it became important power in eastern tip of East Java. Yet, Demak effort to conquer Panarukan faced constraints as the kingdom rejecting Islam. Moreover in 1546, Sultan Trenggaha himself was murdered in nearby Panarukan after three weeks could not go through Panarukan. When Pasuruan could be controlled, Blambangan position was recessive. In 1601, Blambangan capital could be seized by Pasuruan by the assistance of Demak. Blambangan then was influenced by Islam culture and teachings. The capital was then moved southward to Muncar.

In the period of Mataram sultanate, Blambangan ruler again stated the region as independence. Mataram failed to conquered Blambangan, this caused Blambangan (and Banyuwangi in general) was never part of Central Java culture. Therefore, until today Banyuwangi has its own language, different than Javanese language. Balinese influence is more prominent on its arts and culture.

From those description, Blambangan derived from Panarukan, not from Eastern palace in Lumajang, the remain of Arya Wiraraja or palace in the period of Paregreg war. Yet, There are other cpnsiderations to determine wether Pacarukan was the beginning of Blambangan Kingdom.

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To be continued

When Raden Wijaya could establish Majapahit in 1293, Arya Wiraraja was given a title Rakryan Mantri Arya Wiraraja Makapramuka. But in 1296 Wiraraja was not in charge anymore as in Penanggungan inscription, his name was not mentioned. This was probably because Wiraraja’s son, Ronggolawe, revolted and he was killed that Raden Wijaya did not include him in his officials. This made Wiraraja hurt and then resigned and asked for his spare of area once Raden Wijaya promised when he helped him defeating Jayakatwang. On 1294, Raden Wijaya granted his request and he gave Wiraraja the eastern part of Majapahit, with capital in Lamajang (currently Lumajang).

According to Blambangan chronicle, Lumajang was given to Arya Wiraraja was a forest, including Mount Bromo (Mt Brahma) to the periphery of East Java, and even to Bali Strait (”Wit prekawit tanah Lumajang seanteron ipun kedadosaken tanah Blambangan”). According to Blambangan test, Arya Wiraraja reigned in Blambangan since 1294-1301. He was replaced by his son, Arya Nambi in 1301 till 1331. After Nambi killed bu political matter in 1331, Blambangan has no king until 1352. Sira Dalem Sri Bhima Chili Kapakisan, the oldest brother of Dalem Sri Bhima Cakti in Pasuruan, Dalem Sri Kapakisan in Sumbawa and Dalem Sri Kresna Kapakisan in Bali.

Babad Raja Blambangan (chronicle) fits what is written in Pararaton. In 1316, Nambi, one of loyal follower of Raden Wijaya, and also as the first Patih Amamangkubhumi Majapahit, rebelled in the period of Jayanegara, as written in Pararaton. According to other text, Kidung Sorandaka, tells that Nambi rebellion was after the death of his father Pranajaya, While accordingto Kidung Harsawijaya, Nambi’s father was Wiraraja. Pararaton tells that Nambi died in his defense fortress in Rabut Buhyabang village, swarmed over by Jabung Trewes, Lembu Peteng, and Ikal-ikalan Bang. Previously, the fortress in Gending and Pejarakan built by Nambi could be destroyed by Majapahit. Finally Nambi and his family died in the war. According to Negarakertagama, Jayanegara led the mission to silence Nambi rebellion. In that incident, Nambi was in Lumajang and favored by East Majapahit troop, from Wiraraja’s area. Yet there was no record if Nambi was still alive or not in that event.

From the explanation above, Blambangan existence information if very limited as Blambangan name was not mentioned on the sources.

Paregreg was was broken on 1406, between West Palace and East Palace in Majapahit area. In Pararaton, foster father and grandfather of Bhre Wirabhumi’s wife was Bhre Wengker, Wijayarajasa (husband of Rajadewi), built a new palace in Pamotan and entitled as Bharata Paremeswara ring Pamotan. Bharata parameswara was also the father in law of Hayam Wuruh as his daughter Paduka Sori married with him. After Bharata Parameswara died in 1398, palace in Pamotan was given to Bhre Wirabhumi.

Pararaton information and Ming dynasty information are compatible. The chronicle from China says that in 1403, in Java there was a Western Palace and Eastern Palace, and both were in conflict. On that year Bhre Wirabhumi, the eastern palace king sent his messenger to China to get China’s recognition. This made Wikramawardhana, the western palace king, upset and he cancelled his priesthood since 1400. When he did his duty as priest, it was his wife, Kusumawardhani, who ruled the palace. Eastern Kingdom ruler as mentioned in Ming chronicle was Pamotan king, Bhre Wirabhumi. Yet is Eastern Kingdom in Bhre Wirabhumi period was same as term of Eastern Palace in Arya Wiraraja period?

In 1403, Yung Lo Caesar of China sent messenger to Java to announce that he was the caesar of China. The relationship between China and Java was in good term, moreover when Wikramawardhana received silver-golden stamp from Yung Lo caesar. In return Wikramawardhana sent his messenger to China with gifts. Seems silver-golden stamps made Bhre Wirabhumi sent his messenger to China, with special intend for recognition from caesar of China. Official recognition from China caesar toward Wirabhimi made Wikramawardhana who was meditating upset. He then ruled again. 3 years later in 1406, Eastern and Western Kingdom asked other Majapahit officials to support them.

Pararton recorded that Paregreg war (gradually war), berween Wikramawardhana-Bhre Wirabumi was in Saka year of …… nada loro anahut wulan or 1328 Saka (1406). After Wikramawardhana could conquered Eastern Kingdom, Bhre Wirabhumi escaped by boat. But Bhra Narapati Raden Gajah could after him, he was decapitated and then his body was brought to Majapahit and dedicated to Bhra Hyang WIsesa. Bhre Wirabhumi’s head then planted in Lung village. A temple was built on that year in 1406, called Grisapura.

This was began from the disagreement of Bhre WIrabhumi, the son of Sri Rajasanagara or Hayam Wuruk from his concubine, for the suggestion of Suhita, daughter of Kusumawardhani (Hayam Wuruk’s daughter) with Wkramawardhana, to be the ruler of Majapahit. Previously in 1389 Wikramawardhana, the son in law and nephew of Hayam Wuruk was inaugurated as king, and after reigned for 12 years, Wikramawardhana resigned and became priest. Suhita was appointed by Wikramawardhana to replaced him and Wirabhimi disagree with this. Wirabhumi, though he was the son from a concubine, felt that he deserve the throne of Majapahit as he was the only son of Hayam Wuruk. He saw Suhita did not deserve the throne as Suhita as she was the daughter of Kusumawardhani. According to Negarakertagama, Bhre Wirabhumi married to Nagarawardhani, while according to pararaton he married to Bhre Lasem or Indudewi, the niece of Hayam Wuruk, and the daughter of Rajadewi (Rajasaduhitendudewi). Rajadewi in Negarakertagama is identical to Bhre Daha in pararaton, was the aunt of Hayam Wuruk.

After the death of Bhre Wirabhumi, Bhre Daha, the foster mother of Bhre Wirabhumi, Rajasaduhitendudewi, was trafficked by Hyang Wisesa to Kedaton Kulon, Majapahit. There was no record who the predecessor of Wirabhumi, the ruler if Daha. Pararaton only tells that in 1359 Saka (1437), the ruler of Daha was Jayawardhani Dyah Jayeswari, the youngest daughter of Bhre Pandan Salas.

After Paregreg war, Majapahit throne was held by Wikramawardhana until 11 years later. In 1349 Saka (1427), WIkramawardhana died and Majapahit throne was given to Suhita. After Bhre Wirabhumi died, Eastern Kingdom was united to Western Kingdom. But on the other side other regions outside Java were detaching from Majapahit.

From the description above, Negarakertagama from the 14th century does not mention at all about Blambangan, the region of Arya Wiraraja. As well with pararaton written in the 15th century, does not mention Eastern palace for Bhre Wirabhuni region. Blambangan term as a kingdom appeared in the later centuries, in 18th century in the period of Mataram Islam and 2 centuries after Paregreg period.

There is an exemption, in Bujangga Manik text, written in the 15th century, there was a place salled Balungnungan located on the eastern tip of east Java as Hindu pilgrimage .

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To be continued…