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Penataan Wilayah pada Masa Kerajaan Sunda Agus Aris Munandar Keywords: history, archaeology, Hindu-Buddhist, Kingdom of Sunda, West Java How to Cite: Munandar, A.A. Penataan Wilayah pada Masa Kerajaan Sunda. Berkala Arkeologi, 14(2), 95–105. https://doi.org/10.30883/jba.v14i2.706 Berkala Arkeologi https://berkalaarkeologi.kemdikbud.go.id/ Volume 14 No. 2, 1994, 95-105 DOI: 10.30883/jba.v14i2.706 This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License. PENATAAN WILAYAH PADA MASA KERAJAAN SUNDA Agus Aris Munandar (Jurusan Arkeolog, FSUI) terlihat dalam periode Singhasan dan Ma1apah1t 1. KeraJ aan Sunda adalah salah satu kera­ yang jelas disebutkan dalam prasast, dan k1tab Jaan dalam masa Hindu-Buddha yang terletak di Nagarakrtagama bahwa kedua keraJaan terse­ Jawa Barat. Tidak seperti sejarah kerajaan-kera­ but mempunyai berbagai negara daerah Namun Jaan lamnya yang pernah tumbuh dan berkem­ bagaimana halnya dengan Kerajaan Sunda bang dt Pulau Jawa (Mataram, Kadiri, Singhasa­ apakah juga memiliki negara-negara daerah n, MaJapahit), seJarah Kerajaan Sunda masth be­ masih belum diketahui secara past1. Hal lam lum banyak diungk.apkan oleh para ahl1. Hal ini yang patut diperhat,kan penataan wilayah yang disebabkan karena sumber sejarah yang berken­ pastinya telah dikenal dalam masa 1tu, penataan aan dengan perkembangan kerajaan tersebut wilayah Kerajaan Sunda hingga saat ini masih sangat terbatas, peninggalan-peninggala ��ya belum juga diperhattkan oleh para ahli; untuk ,tu pun tidak terlalu banyak, kalaupun ada JeJak kajian ini berusaha mengungkapkan penataan se1arah itu sudah sangat rusak. Walaupun w1layah kerajaan tersebut se1auh data yang dem1kian para ahli sejarah dan arkeologi tentu­ tersedia hingga kini nya masih berharap bahwa di kemudian hari akan ditemukan lag, sumber sejarah baru yang dapat membantu mengungkapkan seJarah Kera­ 2. Berdasarkan berbaga1 sumber tertulis da­ jaan Sunda yang masih belum dapat terura, pat diketa hu1 bahwa KeraJaan Sunda mem­ Jelas. punyai beberapa daerah yang mengaku, raJa KeraJaan Sunda yang dimaksudkan dalam Sunda sebagai seorang yang dipertuan Sangat kaJ1an ini adalah kerajaan yang berkembang mungkin daerah tersebut mempunyai penguasa dalam abad 14--15 M, dan yang beribukotakan di sendiri yang berhak menjalankan pemenntahan Pakuan / Pak.wan Pajajaran (Sumadio 1984: daerahnya, tetap, tetap mengakui raJa Sunda 368--83) Semula para ahli menyebut keraJaan yang berkedudukan d1 ibu kota sebaga, ,tu dengan nama Kerajaan Pajajaran atau penguasa tunggal seluruh wilayah keraJaan Pak.wan Pajajaran. Namun kemudian Ayatrohae­ Dalam bagian akh,r Carita Parahya ngan d1 berhas,1 mengungkapkan lewat berbaga, yang menguraikan perihal Kerajaan Sunda berita sejarah bahwa kerajaan yang dimaksud­ ketika ibu kota nya telah berkedudukan d1 Pak.­ kan ,tu seharusnya disebut dengan Kerajaan wan Pajajaran, disebutkan beberapa wilayah Sunda, bukan PaJajaran. Nama Pak.wan Pajaja­ kerajaan antara lain yaitu, Medang HuJung ran sebenarnya menunJuk pada ibu kota kera­ Cariang, Winduraja, Galuh, Gegeromas. Jam­ Jaan ,tu tempat raJa bersemayam di kedatonnya pang, Tanjung, Sumedang, Tas1k, MaJaya (Ayatrohaedi 1978: 47--52). Rajagaluh, dan Kalapa (CP·54--8) Sementara Menurut Robert von Heine Geldern itu menurut laporan Tome Pires, seorang keraiaan-kerajaan yang bercorak Hindu-Buddha Portugis yang pernah berkunjung ke w,layah d, Asta Tenggara mempunya, konsep kosmo- Kerajaan Sunda dalam awal abad ke-16 1091s bahwa pusat kekuatan magis t rletak di . � menyebutkan adanya beberapa bandar penting ,stana raja yang berkedudukan dt ,bu kota kerajaan tersebut, ya ,tu: Banten, Pontang, keraJaan (1982: 6-8). Karena kerajaan-kerajaan Ctgede, Tangara, Kal�pa, dan C,manuk tersebut merupakan gambaran kecil (m1krokos­ (Cortesao 1944· 168--73).- mos) dari susunan jagat raya (makrokosmos) yang konsentris dan berpusatkan pada Gunung Dalam prasasti Mula Malurung 1255 M yang dtkekJar­ Meru Raja dianggap sebaga, penjelmaan dewa kan akhir pemerintahan ra1a Wisnuwardctiana d1 terti nggi (Siwa / Wisnu), dia bersemayam dt Singhasan disebutkan beberapa negara daerah be­ 1stananya yang dtanggap lambang Gunung serta raja-rajanya yang merupakan bawahan SIngha­ Meru. Begitupun wilayah kerajaan ditata sesuai sari. yaitu Madhura. Lamajang, Daha. Glal1!}glang. dengan gambaran kosmomag,s yang d1kenal Morono, Hring, dan Lwa (Boechari. 1980:57) Se­ baik dalam agama Hindu ataupun Buddha. lbu mentara negara-negara "bawahan" MaiapahIt atau kota adalah pusat kerajaan yang dikelilingi oleh negara-negara yang mengakui wibawa Maiapahit w1layah-wilayah kerajaan lainnya (propinsi), disebutkandatam Nagarakrtagama pupuh XIII-XIV daerah takl ukan, dan juga negara-negara mitra Bandar-bandar tersebut diuraikan oleh Tome Pires isahabat). Gambaran seperti itu mungkin dapat sebagai berikut, Banten merupakan kota dagang yang baik. ter1etak di tep, sungai dan dipimpin oleh seorang kapten ( sahbandar ? ) Pemiagaannya Serl<ala Arl<eolog1 EDIS! KHUSUS - 1994 Menurut J Hageman (1 867) keraJaan Sun­ Jalur jalan la,nnya adalah yang menghu­ da mempunya, beberapa daerah bawahan seba­ bungkan ibu kota Pakwan dengan daerah-dae­ gaI benkut: CIrebon Larang, Cirebon Girang, rah sebelah baratnya. Jalan itu bermula dan Srndang Barang, Sukapura, Kidang Lamota n, Pakwan meialui Jasrnga dan Rangkas Bitung Galuh, Astuna Larang, Tajek Nasing, Sumedang menuju Serang, dan berakhir di Banten yang Larang, UJang Mubara, Ajong Kidul, Kamuning merupakan bandar Kerajaan Sunda yang paling Gading, Pancakaki, Tanjung Singguru, Kalapa, barat. Jalan lainnya menghubungkan Pakwan Banten Girang, Pula Sari, dan U1ung Kulon dengan Ciampea dan Rumpm. Jalur itu terhentI (Sutaarga 1965. 53). Daerah-daerah tersebut di Rumpin, karena perJalanan selan1utnya dite­ merupakan negara bawahan, karena setiap ruskan dengan perahu melalui Sunga, C,sadane daerah mempunyai rajanya sendiri; namun (Dam 1957: 297; Ayatrohaedi 1980/81 : 37) mereka semua tunduk pada raja Sunda. Jalur-Jalur Jalan tersebut sangat penting H.ten Dam (1957) menyatakan bahwa bagi perekonomian Sunda, tentunya has,I bum, w1layah Kera1aan Sunda di pedalaman dihu­ Kerajaan Sunda dan keperluan penduduk didae­ bungkan oleh 1armgan jalan yang dimulai dari ibu rah pedalaman diangkut lewat jalan-Jalan terse­ kota hingga daerah terluar kekuasaan Sunda but (Ayatrohaedi 1980/81 : 37) . Data tentang Jalan yang masih mungkin dicapai Jalur jalan. Jalan tersebut mempunyai makna lain lagi, sepertI yang menuJu ke timur menghubungkan ibu kota telah disebutkan bahwa jalan-jalan itu melewat, Pakwan Pa1a1aran dengan Karangsambung, beberapa daerah tertentu, dan sepanjang Jalur daerah 1tu terletak di tepi sungai Cimanuk, batas ,tu tentunya melewat1 desa-desa pedalaman kera1aan Sunda paling timur. Jalan yang menuiu yang cukup banyak Jumlahnya. Jadi dapat ke timur melalu1 Cileungs1 dan Cibarusa, dari diketahui bahwa d1 sampIng kota-kota (yang d1 tempat ,tu membelok ke utara sampai di Kara­ pedalaman ataupun bandar) yang mempunya, wang, d1 tepian Citarum (Desa Tan1ungpura). penguasa daerah sendin, terdapat juga desa­ Dari Desa Tan1ungpura 1alan itu berlanjut melalu1 desa yang berada dalam wilayah adm1nistras1 Clkao dan Pu rwakarta hingga berakhir di Ka­ suatu "negara daerah" tertentu rangsambung. Kemungkman dari Karangsam­ Bujangga Manik --seorang pendeta Hindu bung Jalan Itu masih berlanjut ke arah timur dan dari Sunda-- yang melakukan perjalanan kelllrng selatan Ke arah tImur sampai ke Cirebon, lalu Pulau Jawa (awal abad 16 M), juga membeta­ berbelok ke selatan menuju Galuh atau Kawali kan adanya banyak desa di wilayah Keraiaan dengan melewat, Kuningan. Jalan yang ke arah Sunda. Desa-desa itu sering d1sebut dengan selatan mungkm melalu1 Sindangkasih dan lurah (pada masa kemudian lurah berart1 kepala Talaga dan akh1rnya menuJu Juga Kawali atau desa). Sepert1 mIsalnya ketika BuJangga Manik Galuh (Dam 1 957: 299; Sutaarga 1965 52; Aya­ melakukan perjalanan ke tImur, ke batas akh1r trohaedi 1980/1981 · 37) wilayah Sunda; ia melewati beberapa daerah antara lain adalah, Citeureup, Tandangan, Cipunagara (Pamanukan) , Lurah Medang Kah1a­ mehputJ Sumatra dan kepulauan Maladewa. Banten ngan, Pada Beunghar, Coman, Timbang, HuJung merupakan bandar untuk beras. lada. dan bahan Barang, Kuningan, Darma, dan Luhur Agung makanan laInnya Setelah ia menyeberangi sunga, C1pamal1 dekat Pontang merupakan kota besar juga. namun Brebes, ia menyatakan bahwa daerah ,tu meru­ pelabuhannya tidak sepenting Banten. barang-barang pakan batas akh1r KeraJaan Sunda (tungtung yang diperdagangkan sama dengan Banten. Sunda) (Noorduyn 1982:20-1 ). Cigede adalah kota besar. pemiagaannya teriadi Berdasarkan data se1arah tersebut dapat dengan Priaman, Andalas, Tulang-bawang. Sekam­ pung dan lain-lain. Barang yang diperdagangkan sama diduga bahwa Kera1aan Sunda telah mempunyaI dengan Banten dan Pontang. penataan wilayah yang teratur. Bahwa d1 dalam T angara adalah kota pelabuhan besar . barang yang kesatuan kerajaan tersebut terdapat wIlayah 1bu diperdagangkan sama dengan pelabuhan terdahulu. kota , kota-kota daerah, bandar, dan ba1k yang Kalapa merupakan bandar yang sangat besar. meru­ terletak di desa-desa d1 pedalaman ataupun pakan pelabuhan Sunda yang terpenting, terbesar. desa-desa panta1. Keteraturan penataan w1layah dan terbaik Jalur niaganya lebih luas antara lain de­ KeraJaan Sunda masih mungkin untuk direkon­ ngan Sumatra, Palembang, Lawe, Tanjungpura. Ma­ struksi; gambaran penataan w1layah tersebut kasar. Jawa. dan Madura. Terdapat sistem pemerin­ sangat mungkrn
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    3 DERMAYU BATIKS A SURVIVING ART IN AN ANCIENT TRADING TOWN by Paramita Rahayu ABDURACHMAN INTRODUCTION were traders like "Parsees, Arabs, Gujaratees, Malays and In the eastern corner of West Java, where the Cimanuk other nationalities, there being many Moors among them" .River pushes its way into the Java Sea, leaving its In another part of the book, Pires says that: sediment to form an estuary in the course of time, a "The port of Chi Manuk is the sixth port. This is not river-harbour village called Dermayu came into existence. a port in which junks can anchor, but only at the It was to play a small but recognizable role in the trade harbour bar, so they say; others say "yes". Many of textiles and other merchandise. Its location near the sea Moors live here. The captain is a heathen. It belongs and on the river made it important for both the coastal and to the king of Sunda. inland trade. It thus served as an entrepot for the goods that The end of the kingdom is here. Chi Manuk has were carried by vessels upstream or by bullock-carts and good trade. Java also trades with it. It has a good other means of conveyance into the interior. The road led large town". southwards via other small villages, clustered near the It is obvious that a number of political and social changes harbour, on the West side of the river. They had come had taken place between the end of the 14th century and into existence in the same period as the harbour-village, 1512.
  • Sundanese Manuscripts : Their Existence, Functions, and Contents

    Sundanese Manuscripts : Their Existence, Functions, and Contents

    史資料ハブ／アジアにおける在地固有文書解題 Sundanese Manuscripts : Their Existence, Functions, and Contents Edi S. EKADJATI （Visiting Professor at ILCAA, Tokyo University of Foreign Studies） （Professor at Padjadjaran University, INDONESIA） In Indonesia two forms of writing tradition exist, namely inscriptions and manu- scripts. The former were written on stone and metal, while the latter on palm leaf, bam- boo, and paper. The texts of inscriptions are generally brief containing only of a small number of lines stating a royal decree or announcement, or commemorating of a royal or religious event, while the texts of the manuscripts are usually lengthy, even numbering to thousands of pages containing a variety of expressions, thoughts, experiences, and ac- counts. Some regions in Indonesia have produced manuscripts, but others have only oral traditions. Tanah Sunda or West Java (see: maps) has produced both of the traditions. Inscriptions began to be made in mid-5th century (Vogel, 1925; Poerbatjaraka, 1952), while the time of the beginning of written manuscripts is still unknown. The main reason for this is the different materials used. Inscriptions are made on such materials as stone or metal which are more resistant to decay and weather, while manuscripts are made on leaves which are vulnerable. According to written sources of the 16th century (Atja, 1968; Atja & Saleh Danasasmita, 1981, Noorduyn, 1971), the tradition of writing manuscripts in Tanah Sunda had existed long before the 16th century, dating as far back as the times of the Kingdoms of Sunda and Galuh (8th century). Nevertheless, on the basis of the date stated in the texts, the oldest extant Sundanese manuscript dates back to the 14th century (Krom, 1915), and the writing of Sundanese manuscripts continued to be done until the end of the 20th century.
  • Narrating Knowledge Reflections on the Encyclopedie Impulse in Literary Texts from Indonesian and Malay Worlds

    Narrating Knowledge Reflections on the Encyclopedie Impulse in Literary Texts from Indonesian and Malay Worlds

    TONY DAY and WILL DERKS Narrating Knowledge Reflections on the Encyclopedie Impulse in Literary Texts from Indonesian and Malay Worlds These days if you want to consult the first volume of Diderot and d'Alembert's Encyclopedie, just click on http://tuna.uchicago.edu/ homes/mark/ ENC DEMO/. Soon a facsimile of the entire first edition of one of the world's most famous encyclopedias will be available for casual reading or detailed searching at this URL. Created by the Project for American and French research on the Treasury of the French Language, the web page presents the internet user with a contemporary oxymoron: one of the most famous com- pendia of Enlightenment 'knowledge' presented as but a speek, a single glis- tening star, in the cosmos of 'information' which is the World Wide Web. If 'knowledge' is information which has been acquired, organized, and under- stood according to certain principles of selection and organization, including those of the 'encyclopedia', 'information' is the raw data, the 'statement' of facts' (SOED 1965:1003), out of which knowledge is constructed. The Internet is the medium par excellence of the information age, an ever expanding, chaotic, non-hierarchical, infinite universe of data. In this essay we want to reflect on the encyclopedie impulse in a number of literary texts from alam Indonesia dan Melayu, from Indonesian and Malay worlds. We begin with a discussion of the definition of the 'encyclo- pedia' in the West. Then we test this definition against examples of written and oral texts from regions in the Indonesian and Malay worlds which seem to be 'encyclopedie' in their approach to knowledge.
  • Lord in Sunda Wiwitan Perception

    Lord in Sunda Wiwitan Perception

    SSRG International Journal of Medical Science ( SSRG – IJMS ) – Volume 5 Issue 7 – July 2018 Lord in Sunda Wiwitan Perception Etty Saringendyanti,1 Dade Mahzuni2 Department of Philology and History, Faculty of Cultural Sciences, University of Padjadjaran Office: Bandung-Sumedang Hihgway Km 21, Jatinangor, Sumedang, West Java (Indonesia) Abstract How Sunda Wiwitan seeking Lord is a great influences in the development of that culture, theme in this article. Based on Clifford Geertz’s especially religion or belief that Ralph Linton says theory of religion as a cultural system and historical belongs to the core of culture (covert culture).2 method, it is known that historically Lord exists. In The development of religion3 in Sunda Land, 4 searching of Lord, the Sunda Wiwitan teachings of cannot be separated from the influence of the peoples have reference to the result of a combination of Lord's concepts, experiences, dynamics and creativity in managing the universe in which they live at every turn cultural system, so that the process of internal of the period from prehistoric times, Hinduism, adaptation or the "original" elements becomes the Buddhism and Islamic. The concept of Lord in the driving force and more instrumental in cultural Sunda Wiwitan teachings constituted by the belief of change. The process of diffusion is seen as a process ancestral spirits and teachings on the contents of of change, because of the imitation or adoption of the ancient Sundanese script-century 14-17 AD which cultural element from the outside (Abdullah, ed. continues on the indigenous people Baduy and 20121: 331-332). Cultural development in the Kasepuhan Banten Kidul.