Paramita:Paramita: Historical Historical Studies Studies Journal, Journal, 27 27(1), (1), 2017: 2017 28-33 ISSN: 0854-0039, E-ISSN: 2407-5825 DOI: http://dx.doi.org/10.15294/paramita.v27i1.9187

THE POLITICS OF THE SUNDANESE KINGDOM ADMINISTRATION IN -GALUH

Widyonugrahanto, Nina Herlina Lubis, Mumuh Muhsin Z., Dade Mahzuni, Kunto Sofianto, R.M. Mulyadi, Undang A. Darsa.

Fakultas Ilmu Budaya, Universitas Padjadjaran

ABSTRACT ABSTRAK

The focus of the study is the politics of the Penelitian ini adalah tentang politik Sundanese Kingdom administration during a pemerintahan Kerajaan Sunda ketika period when the power was centered in Kawa- kekuasaan berpusat di Kawali-Galuh. Astana li-Galuh. Astana Gede Kawali is a historical Gede Kawali adalah salah satu situs peningga- site that used to be the center of the Sundanese lan bersejarah yang merupakan bekas pusat kingdom as solidly proven by the existence of pemerintahan Kerajaan Sunda Kawali-Galuh. a number of remaining historical plaques Beberapa prasasti tentang Kerajaan Sunda found in the site. The study employed a four- yang ditemukan disana adalah bukti keras step historical method that involved heuristics, tentang itu. Metode yang digunakan dalam criticism, interpretation, and historiography. penelitian ini adalah Metode Sejarah yang The main concept underlying the study is didalamnya terdapat empat tahapan yaitu Montesquieu’s Division of Power, also known Heuristik, Kritik, Interpretasi dan Historio- as the Trias Politica. In general, the politics of grafi. Konsep yang digunakan dalam the Sundanese kingdom administration re- penelitian ini adalah Konsep Pembagian mained unchanged despite the shifts of the Kekuasaan Montesquieu yang terkenal dengan administrative center to Galuh, Kawali, and nama Trias Politica . Politik pemerintahan da- Pakuan. The Sundanese kingdoms actually lam kerajaan Sunda pada umumnya adalah adopted a unique concept called Tri Tangtu di sama walaupun pusat pemerintahannya ber- Buana , according to which administrative pindah pindah dari Galuh, Kawali dan power was distributed triadically among Prebu, Pakuan. Pemerintahan Kerajaan Sunda mem- Rama, and Resi. The concept of Tri Tangtu Bu- iliki kekhasannya tersendiri dengan konsepnya ana is similar to that of Montesquieu’s Trias Tri Tangtu di Buana yang didalamnya mem- Politica , which is commonly adopted by to- bagi kekuasaan pemerintahan dalam Prebu- day’s modern states. Rama-Resi .Tri Tangtu di Buana ini memiliki kemiripan dengan pembagian kekuasaan yang Keywords: Tri Tangtu di Buana , Kawali- terkenal dengan sebutan Trias Politica dari Galuh. Montesquieu yang sekarang banyak digunakan dalam negara modern.

Kata Kunci: Tri Tangtu di Buana , Kawali- Galuh

Author correspondence Email: [email protected] 28 Available online at http://journal.unnes.ac.id/nju/index.php/paramita Paramita: Historical Studies Journal, 27(1), 2017

INTRODUCTION Three other manuscripts, Pararaton, A modern state generally adopts Montes- Kidung Sundayana , and Kidung Sunda , also quieu’s concept of Trias Politica, a strict have references to the Sundanese kingdom separation between three independent (Nastiti , 2012:248). As further proofs of power in every nation: for legislation, ad- the existence of the Sundanese kingdom, a ministration, and jurisdiction. Based on number of old manuscripts, for example this model, the legislature is the law- Amanat Galunggung, Kawih Paningkes, Jat- making body, the executive is the law- iniskala, Ratu Pakuan, Sewaka Darma, Bu- implementing body, and the judiciary is jangga Manik, and Sri Ajnyana left by the the law-controlling body responsible for Sundanese kingdom elaborate on the phil- adjudicating the implementation of the osophical concepts adopted in the Sun- law (Montesquieu, 2004). danese kingdom (Noorduyn & Teeuw, A political system similar to Mon- 2009). The Sundanese kingdom is also tesquieu’s Trias Politica also once existed mentioned by Tomé Pires, a Portuguese the Sundanese traditional kingdom. The explorer, who wrote about his expeditions Sundanese kingdom was one of the oldest in a famous book entitled Suma Oriental kingdoms in . Historians believe that (Pires, 2015) . the Sundanese kingdom was the continua- The center of the Sundanese king- tion of kingdom, which dom underwent several shifts. From the was established in the 5 th century in the above plaques and manuscripts, we can present-day . The center of the trace the shift from Galuh to Pakuan, Sundanese kingdom underwent several Saunggalah, back to Pakuan again, then shifts from around Galuh-Kawali in the Kawali, and finally Pakuan (Nastiti, present-day to, for exam- 2012:250). ple, in the present-day Regency. RESEARCH METHOD The existence of the Sundanese As a study in history, the research used a kingdom in West Java is proven among four-step historical method involving heu- others by the Kebon Kopi plaque in Ciam- ristics, criticism, interpretation, and histo- pea, Bogor. On the plaque is inscribed a riography (Kuntowijoyo, 2005:90 and statement in Old Malay that once there Herlina 2011:15-16). Heuristics is a step in was a Rakyan Juru Pangamat who attempt- which data are sought and collected ed to restore the power of the haji (Herlina, 2011: 15-17). The second step, (Sundanese king) in the Saka year of 854 criticism or verification, involves two (Nastiti , 2012:248).The name of the Sun- types of criticism, namely internal and danese kingdom is also inscribed in the external criticism. Internal criticism is Sang Hyang Tapak plaque found around used to test the credibility of a source, Pangcalikan and Bantarmuncang villages while external criticism is a tool to test a on the Cicatih river bank, Cibadak, Suka- source’s authenticity based on its physical bumi Regency. Written in Old Javanese aspects (Herlina 2011:24-25 and Kuntowi- language and abugida alphabet, the plaque joyo 2005: 100). The next step is interpre- relates a narrative about a ruler of Sunda tation, in which the data or sources are (haji ri Sunda or parhajyan Sunda ) named sequenced. In interpretation the data are Maharaja Sri Jayabhupati Jayamanehen elaborated and synthesized before conclu- Wisnumurtti Samarawijaya Sakalabhu- sions can be drawn. The final step is histo- wana Mandales Waranindita Haro Gow- riography, which is the step where the re- ardhana Wikramottunggadewa (Nastiti , sults of a historical study is written. An 2012:248). In addition to these plaques, important part of this final step is select- there are also two old manuscripts, name- ing, in which solid relevance and imagina- ly the Sang Hyang Siksakanda Ng Karesian tion are developed through a logically and and Carita manuscripts, in chronologically narrative (Herlina, 2011: which the Sunda region is mentioned. 55-60).

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The study is based on Montes- above excerpt means approximately as quieu’s concept of separation of power, follows. also known as the Trias Politica , according to which the power of a state is distributed This is a reminder Kawali; it is he who among the Legislature, Executive, and earns happiness through meditation; Judiciary. The legislature is the law- Prabu Raja Wastu, who reigns the city making body, the executive is the law- of Kawali, who adorns the Surawisesa palace, who fortifies the circumference implementing body, and the judiciary is of the entire capital with a defensive the law-controlling body responsible for ditch, who brings prosperity to the en- adjudicating the implementation of the tire region; may this ruler follow the law (Montesquieu, 2004). path of righteousness so that hemay rule long in this world (Lubis et al ., RESULT AND DISCUSSION 2013: 238). The Sundanese Kingdom in Kawali- Galuh Historians believe that the name Prebu The Sundanese kingdom in Kawali-Galuh Raja Wastu mentioned in the plaque actu- was the predecessor of the Pakuan Pajaja- ally refers to Niskala Wastu Kencana, one ran kingdom, of which center resided in of kings of the Sundanese kingdom in Ga- the Dayo area around the present Bogor luh that is mentioned in Carita Parahi- City. ’s administrative yangan (Lubis et al . 2013: 239; Lubis et al . center was in the Karangmulyan site in 2003). Not all Galuh kings resided in the present-day Ciamis Regency. There is, Astana Gede Kawali. Only one king, though, another site in Ciamis Regency Niskala Wastu Kancana, did. Most of the that used to be a part of the Galung King- kings resided in Karang Kamulyan, anoth- dom. This site, Astana Gede, is located in er site in the present-day Ciamis Regency. Kawali Sub-district, Ciamis Regency. The plaque thus proves that Astana Gede Astana Gede had a significant im- Kawali was, during Niskala Wastu portance in the history of the Sundanese Kencana’s reign, the center of Galuh kingdom. Both Kawali and Astana Gede Kingdom. sites used to be the center of the kingdom. This can be proven by a number of Sundanese Kingdom Administration in plaques found there. Only one king, Kawali-Galuh Niskala Wastu Kencana, is mentioned to The administration of Galuh was not dif- have reigned the kingdom. ferent from that of any Sundanese king- The strongest evidence confirming dom in general. The administration was that Astana Gede Kawali was the site of shared by three powers, Prebu-Rama-Resi . Niskala Wastu Kencana’s kingdom is a The three separate powers were the em- plaque that firmly mentions the reign of a bodiment of the concept of Tri Tangtu di king named Wastu as follows. Buana . This division of power is interest- ing because it is similar to the triadic legis- nihan tapa ka- lative-executive-judiciary system of mo- li nu siya mulia tapa bha- dern states, which is known as the Trias gya parebu raja wa- Politica . tu mangadeg di kuta kawa- The old manuscript of Sanghyang li nu mahayu na kadatuan Siksakandang Ng Karesian mentions as fol- Surawisesa nu marigi sa- lows. kuliling dayeuh nu najur sagala desa aya ma nu pandeuri pakena Ini ujar sang sadu basana mahayu gawe rahayu pakeun heubeul jaya drebyana. Ini tri-tangtu di bumi. Bayu kita di na buana pina/h/ ka prebu, sabda kita pina/h/ ka rama, h(e)dap kita pina/h/ka resi. Ya tri- In the modern Indonesian rendition, the tangtu di bumi, ya kangken pineguh ning

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bwana ngara(n)na. Ini triwangsa di lamba, Wastu Kencana’s center of administra- Wisnu kangken prabu, Brahma kangken tion, the Rama remained in Galunggung, rama, Isora kangken resi. Nya mana tritan and the Resi in Denuh (Lubis et (g)tu pineguh ning bwana, triwarga hurip al.,2013:207). Thus, the Prebu in Ka- ning jagat. Ya sinangguh tritan(g)tu di nu rangkamulyan and Astanagede, the Resi in reya ngaranya (Danasasmita dkk,1987: 90) Denuh, and the Rama in Galunggung formed the Tri Tangtu di Buana triangle of Below is a modern rendition of the ex- Galuh kingdom. cerpt. This is what the wise one says for his Kawali-Galuh Kingdom Bureaucracy peace of mind. These are three things Not much is known about bureaucracy in that shall prevail in this world. Our wel- Kawali-Galuh Kingdom. Generally, in a fare is rajaq, our words are rama, our Sundanese kingdom, like in many other deeds are resi. These are the tritangtu of kingdoms, the king is the holder of the the world. It is these that strengthen the primary power. The king was the highest world, the triwarga that inspires all life power in a kingdom. As already men- in this world. Verily, it is tritangtu¸ tioned, according to the Tri Tangtu di Bu- which many people may call with dif- ana concept of Sundanese kingdom ad- ferent names (Danasasmita et al ., 1987:114-115) ministration, the king was called the Pra- bu. He sat on a throne in a palace that A p rebu was the primary legatee of admin- served both as a presidential palace and istration, the embodiment of the executive center of administration. or administrative function of a govern- In addition to the king, there was ment. The prebu was none other than the also usually a Royal Prince. A prince is a King of Galuh, the royal power who young man who were educated and pre- abode in a palace at the center of the king- pared to succeed the power when the king dom’s capital as the center of administra- in power passed away or resigned. In the tion. The second legatee of power was Ra- Sundanese kingdom tradition, a prince ma. A Rama performed an advisory or leg- should not always be a son of the reigning islative function, giving counsels and guid- king. A son of a vassal king could also ance. A Rama lived in a Keramaan or Ke- become a prince (Nastiti in da- bataraan outside the kingdom’s capital. lam Arus SejarahII , 2012: 254). The third legatee was the Resi. The Resi In his Suma Oriental , ToméPires functioned as a judicial body or a court. mentions that the Sundanese kingdom Like a Rama, a Resi lived outside the capi- was reigned by a King who ruled over the tal in a place called Karesian. (Lubis et al ., big city of Dayo, and port cities of Banten, 2013: 207). The three powers were the Pontang, Cigede, Tangerang, and Sunda bodies that made up the Tri Tangtu di Bu- Kelapa. Cimanuk River was the border ana administrative triangle of Galuh king- between the Sundanese and Javanese kingdoms. (Pires, 2015:232). In addition, dom. Pires also mentions that the Sundanese It is believed that during the period king and the kingdom’s officials were all when Karangmulyan served as the center Pagans. The king’s son was to automati- of government where the Prebu sat on his cally succeed his father. In the absence of throne, the Keramaan was located in Ga- a legitimate heir, the kingdom was to run lunggung and the Karesian in Denuh, an election to vote the successor of the Ciamis. Before it became Wastu royal throne (Pires, 2015:233). Kencana’s palace, Astana Gede had prob- In running the administrative af- ably served as a Kabuyutan or Balay Pamu- fairs, the king was assisted by people who jan , a shrine or place of worship were assigned to the following three posi- (Kartakusuma, 2015). It is also believed tions. The first position was Mangkubu- that when Astana Gede Kawali became

31 Paramita: Historical Studies Journal, 27(1), 2017 mi or Minister of Home Affairs. Having his bakti ka ratu, ratu bakti di dewata . office in the kingdom’s capital or center of (Danasasmita, 1987: 86) administration, a Mangkubumi was the kingdom’s treasurer. He also dealt directly Which translates approximately as fol- with agrarian affairs. The second position lows. was Tumenggung Adipati. A different re- gion had its own Tumenggung Adipati. The This is what one is to find in the king’s words of command: the Bhatara’s law third was called Syahbandar. A that should be observed by all in this syahbandar was in charge of a port(Nastiti world so it becomes a “diamond in a in Indonesia dalam Arus SejarahII , 2012: cage” that enlightens the world. Chil- 254). dren obey fathers, wives their husbands, A Mangkubumi was assisted by a serfs obey masters, students obey teach- number of Nu Nangganas . A Nu Nanggana ers, farmers obey wados , wados obey was assisted by several officials called mantris , mantris obey nu nanggana , nu Mantris. A Mantri was also assisted by a nanggana obey the mangkubumi , the number of Wados. It was Wados who di- mangkubumi obeys the king, the king rectly dealt with people’s matters. This obeys the deities (Danasasmita, 1987: 110). organization is confermed in Siksananda

Ng Karesian, in which the following is writ- In running the administration at the re- ten. gional level, the Prebu or king was assisted Nihan sinangguh dasa prebakti ngaranya. Anak bakti di bapa, ewe bakti di laki, hulun by vassal kings called Tumenggung Adipati . bakti di pacandaan, sisya bakti di guru, In carrying out their daily duties, vassal wang tani bakti di wado, wado bakti di kings acted like kings of independent king- mantra, mantra bakti di nu nangganan, nu doms while still recognizing the central nangganan bakti di mangkubumi, mangku- king as their principal master. Ports were bumi bakti di ratu, ratu bakti di dewata, administered by Syahbandars who repre- dewata bakti di hyang. Ya ta sinangguh sented the king in matters related to trad- dasa prebakti ngara(n)na (Danasasmita et ing at ports (Nastiti in Indonesia dalam Arus al., 1987: 74) SejarahII , 2012: 254). There were also officials who were The modern rendition goes approximately responsible for collecting taxes. The as follows. names of their positions depended on the types of taxes they collected. The This is what is called dasa prebakti. Chil- Sanghyang Siksakanda Ng Karesian referred dren obey fathers, wives their husbands, serfs obey masters, students obey teach- to these tax officials as pangurang, dasa, ers, farmers obey wados , wados obey calagara, upeti panggeres reuma mantris , mantris obey nu nanggana , nu (Danasasmita et al., 1987: 78). nanggana obey the mangkubumi , the Though generally called Pangurang , mangkubumi obeys the king, the king a tax collector was called by the type of obeys the deities, the deities obey the tax collected. For example, Dasa was a tax Lord. Yes, this is what is called dasa on individual labor. Calagara was tax for prebakti. (Danasasmita, 1987: 96). collective labor. Kapas Timbang , or tribute, was a tax that consisted of 10 loads of cot- Furthermore , Sanghyang Siksakanda Ng ton that had to be given to the local or Karesian also mentions. central ruler. In addition, Pare Dongdang or Panggeres Reuma was a tax that consisted Ini na pamanggihkeuneun dina sakala, of the remaining crops that had to be giv- tangtu batara di bwana pakeun pageuh jadi en to the local/central ruler. There was manic sakurungan, pakeuneun teja sabumi. Hulun bakti di tohaan, ewe bakti di laki, also Beya, a kind of retribution collected anak bakti di bapa, sisya bakti di guru, by an officer at in a port, river estuary, or mantra bakti di mangkubumi, mangkubumi other crossing points. A collector of such a

32 Paramita: Historical Studies Journal, 27(1), 2017 tax was called a Beya (Nastiti in Indonesia Penelitian dan Pengkajian Kebudayaan dalam Arus Sejarah II , 2012: 255). Sunda (Sundanologi) Direktorat Jen- deral Kebudayaan Departemen Pen- didikan dan Kebudayaan. CONCLUSION Herlina, Nina. 2011. Metode Sejarah . Bandung: As a traditional kingdom that dated back th th Satya Historika. from the 8 to the 14 century, the Sun- Kartakusuma, Richadiana. 2015. “Situs Ka- danese kingdom had a complex bureau- wali (Astana Gede), Desa Indrayasa, cratic structure. In the Sundanese king- Kecamatan Kawali, Kabupaten Ciamis dom, power was separated into three enti- (Jawa Barat); Salah satu Balay Pamuja- ties, a similar division found in the Trias Politica that modern states adopt. Accord- n/ Kabuyutan Kerajaan Galuh- ing to the Tri Tangtu di Buana, the Sun- Priangan Timur.” Paper presented in th danese kingdom’s triadic system of power, FGD September 29 , 2015, Bandung. power was shared among three entities Kuntowijoyo. 2005. Pengantar Ilmu Sejarah . called Prebu-Rama-Resi . This division is Yogyakarta: Bentang. similar to that of the Trias Politica , accord- Lubis, Nina Herlina et.al . 2003. Sejarah Tatar ing to which power is divided into legisla- Sunda jilid 1 . Bandung: Lembaga tive, executive, and judicial powers. Prebu , Penelitian Unpad. Rama, and Resi ran the executive, legisla- Lubis, Nina Herlina et.al . 2013. Sejarah Kera- tive, and judicial functions. jaan Sunda . Bandung: YMSI Jawa Barat dan MGM IPS SMP Kabupaten Pur- A similar system was also adopted wakarta. during the period when the Sundanese Montesquieu. 2004. L’spirit des Lois . Cam- kingdom was centered in Galuh and Ka- bridge: Cambridge University Press. wali. When the administration of the king- Nastiti, Titi Sruti. 2012. “Kerajaan Sunda.” in dom was centered in Galuh, the executive Taufik Abdullah dan A.B. Lapian function was carried out by the Prebu , who (Eds).2012. Indonesia dalam Arus Sejarah resided in a palace in Kawali. At that II . : Ichtiar Baru van Hoeve in time, Rama , who held the legislative func- collaboration with the Ministry of Edu- tion, was stationed in Galunggung. Resi, cation and Culture of the Republic of in whose hand the judicial power rested, Indonesia. Noorduyn, J. & A. Teeuw. 2009. Tiga Pesona lived in Denuh. The same system was also Sunda Kuno . Translated . Jakarta: used when Astana Gede Kawali became Pustaka Jaya. the center of the kingdom during Wastu Permana, Rangga Saptya Mohamad. 2014. Kencana’s reign. It is believed, though, “Makna Tri Tangtu di Buana yang that in this period, Rama and Resi re- Mengandung Aspek Komunikasi Poli- mained in Galunggung and Denuh respec- tik dalam Fragmen Carita Para- tively. The Sundanese kingdom was a tra- hyangan” . MA Thesis . Bandung: Pro- ditional kingdom. Interestingly, however, gram Magister Ilmu Komunikasi its administrative and bureaucratic system Fakultas Ilmu Komunikasi Universitas resembled that of a modern state. Padjadjaran. Pires, Tome. 2015. Suma Oriental ; Perjalanan dari Laut Merah ke Cina dan Buku Francis- REFERENCES co Rodriques . Translated. Yogyakarta: Ombak. Danasasmita, Saleh et.al . 1987. Sewaka Darma, Sanghyang Siksakandang Karesian, Amanat Galunggung;Transkripsi dan Ter- jemahan. Bandung: Bagian Proyek

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