Paramita: Historical Studies Journal, 31(1), 2021
Paramita: Historical Studies Journal, 31(1), 2021, pp. 74-82 P-ISSN: 0854-0039, E-ISSN: 2407-5825 DOI: http://dx.doi.org/10.15294/paramita.v31i1.25049
Prabu Siliwangi Between History and Myth
Mumuh Muhsin Z., Miahul Falah Universitas Padjadjaran, [email protected]
Article history Abstract: Prabu Siliwangi is a historical figure, not a fairy tale or a mythical figure, although Received : 2020-06-21 his figure is loaded with mythical things. Its existence is supported by several sources, both Accepted : 2021-03-02 written and oral sources. Besides, the character of Prabu Siliwangi is also supported by social Published : 2021-03-31 facts and mental facts. Prabu Siliwangi was the ruler who brought glory to the Sunda king- dom, so it is seen as the greatest king in the history of the Sunda kingdom stood. Neverthe- Keywords less, from the manuscript, Carita Parahiangan (15th century), which contains information of Prabu Siliwangi the rulers of the Sunda kingdom, no king of Sunda is named Prabu Siliwangi. en, who is Sunda Kingdom Prabu Siliwangi? To answer the question, a historical study was conducted by implementing Pakwan Pajajaran a historical research method that is operationally composed of four phases, namely Heu- ritsik, criticism, interpretation, and historiography. e results showed that Prabu Siliwangi was a historical figure-Legendary. e people in Tatar Sunda very emotionally remember the people. ere are various opinions on the identification of this character. Some argue that this nickname refers only to one character, but some have the opinion of the four figures and more. From the various sources of the manuscript used in this article, the identification of Prabu Siliwangi led to Prabu Sri Baduga Maharaja (1482-1521), the ruler of the Sunda king- dom who is domiciled Pakwan Pajajaran.
Abstrak: Prabu Siliwangi adalah seorang tokoh sejarah, bukan dongeng atau tokoh mitos walaupun sosoknya sarat dengan hal-hal yang bersifat mitos. Keberadaannya didukung oleh beberapa sumber, baik sumber tertulis maupun lisan. Selain itu karakter Prabu Siliwangi juga didukung oleh fakta sosial dan fakta mental. Prabu Siliwangi adalah penguasa yang membawa kejayaan kerajaan sunda, sehingga dipandang sebagai raja terbesar dalam sejarah kerajaan sunda berdiri. Namun demikian, dari naskah Carita Parahiangan (abad ke-15) yang memuat informasi tentang para penguasa kerajaan Sunda, tidak ada raja Sunda yang berna- ma Prabu Siliwangi. Lalu, siapakah Prabu Siliwangi? Untuk menjawab pertanyaan tersebut maka dilakukan studi sejarah dengan menerapkan metode penelitian sejarah yang secara operasional terdiri dari empat tahap yaitu heuritsik, kritik, interpretasi, dan historiografi. Hasil penelitian menunjukkan bahwa Prabu Siliwangi adalah seorang tokoh sejarah- Legendaris. Orang-orang tersebut sangat diingat secara emosional oleh orang-orang di Tatar Sunda. Ada berbagai pendapat tentang identifikasi karakter ini. Ada yang berpendapat bah- wa julukan ini hanya mengacu pada satu tokoh, tetapi ada pula yang berpendapat tentang empat tokoh dan banyak lagi. Dari berbagai sumber naskah yang digunakan dalam artikel ini, identifikasi Prabu Siliwangi mengarah pada Prabu Sri Baduga Maharaja (1482-1521), penguasa kerajaan Sunda yang berdomisili di Pakwan Pajajaran.
Cite this article: Muhsin Z, M., & Falah, M. (2021). Prabu Siliwangi Between History and Myth. Paramita: Historical Studies Journal, 31(1), 74-82. http://dx.doi.org/10.15294/ paramita.v31i1.25049
INTRODUCTION "ere are not many" historical names used with pride to many numbers of contem- porary identity names. Siliwangi is the name "that is not much of it". "Siliwangi" is the name that is very inherent to the deepest emotions for some people in the Tatar Sunda. Not a few people identify as descendants of Prabu Siliwangi. Siliwangi is Available online at oen a central name for cultural activities. Siliwangi is also used as the identity http://journal.unnes.ac.id/ name of the institution of the college, among others, Universitas Negeri Siliiwangi nju/index.php/paramita
74 Paramita: Historical Studies Journal, 31(1), 2021
(the State University of Siliwangi - Unsil) located in Siliwangi does not refer to the meaning of the name Tasikmalaya City, Sekolah Tinggi Keguruan dan of a king, but rather the term to mention a title or a Ilmu Pendidikan (School of Teacher and Science designation that is pinned to a king. Nevertheless, Education - STKIP) Siliwangi, a college located in the title was not worn or pinned to all the kings of Cimahi, and Akademi Farmasi Bumi Siliwangi lo- Sunda, to the particular king who was deemed to cated in the city of Bandung. Besides, the name Sili- have an advantage (Darsa, 2011). wangi was used for non-college institutions, such as About the existence of Prabu Siliwangi as a the name of one of the military command of the historical figure -Legendary, some writings have Komando Militer Daerah (Regional Military Com- been published in several scientific journals. Mas mand - Kodam) III/Siliwangi, Siliwangi Stadium in Noerdjito, Mohammad Fathi Royyani, and Hawal Bandung City, Bumi Siliwangi is the campus com- Widodo in his article titled " Peran Adat dan Pen- plex of the Universitas Pendidikan Indonesia sakralan Mata Air terhadap Konservasi Air di Ler- (University of Education of Indonesia - UPI, for- eng Ciremai" published by the Jurnal Biologi Indo- merly named IKIP) Bandung, Taman Air Mancur nesia year 2009 concluded that the success of the (garden water fountain) Sri Baduga Maharaja community around the slopes of Mount Ciremai (Prabu Siliwangi) in Purwakarta (Wulandari & preserve the environmental sustainability caused by Wahyuni, 2018), street names in various cities/ the myth of Prabu Siliwangi. e myth that some districts, and so on. artifacts are the remains of the Prabu Siliwangi and It shows that for the people of Tatar Sunda, its descendants, is a source of conviction for the Siliwangi is a very popular name because of the in- community to guard them, so that damaging the dispensable part of their collective memory. It is Petilasan will have an impact on the loss of water said to be a collective memory because it is undeni- sources. As the implementation of his belief, the able that the name Siliwangi refers to Prabu Sili- society routinely laughed at the marriage ceremony wangi is one of the kings of the Sunda kingdom that of cai (Ritual Kawin Cai)), the ceremony is to ask is regarded and believed to be the ideal king. A king the Almighty God so that the source of water for who is believed not only to be a political ruler but the society is never eliminated. e process is mix- also as a king who has the values of the transparen- ing water from Balong Dalem (built by Sultan Ma- cy so that his actions become references in the asso- tang Aji, Cirebon) with water from the well of seven ciation of people in the Sunda Tatar. It is said to be that surrounds a stone where Prabu Siliwangi was a collective memory because of the existence of Pra- in. In this article, the author does not reveal who is bu Siliwangi -living in the midst of society- is not the Besemedi Siliwangi Prabu on the rock because entirely historical. Hence, 'Agung' is the name of this article is not intended to identify Prabu Sili- Prabu Siliwangi, its existence seasoned with things wangi. that are mythical. e goal is not to stunt Prabu Dewantara (2013) alludes to the figure of Siliwangi, but rather to keep the "chastity" name of Prabu Siliwangi in his article titled "Peran Elit the Sunda king so that his name will remain alive, Masyarakat: Studi Kebertahanan Adat Istiadat di both as historical facts, social facts, and mental facts Kampung Adat Urug Bogor " published by the (Ali et al., 1975; Asmar et al., 1975). Jurnal Al-Turāṡ, Vol. XIX No. 1, January 2013. In Although Prabu Siliwangi was a king of Sun- his article, Asep Dewantara tells the origins of the da who never died in the belief of society in Tatar formation of the Urug village and some other cus- Sunda, the historical information obtained from the tomary villages in Tatar Sunda. Urug Village is a primary source (the contemporary manuscript) village when Prabu Siliwangi came home aer the written that there is no king of Sunda named Prabu TilEm or Ngahyang (disappeared) in Pakwan Paja- Siliwangi. In some of the manuscripts, the King Sili- jaran (Bogor) because it does not want to embrace wangi or Prebu Wangi does not refer to the name of Islam spread by his son named Prabu Kian Santang. a monarch, but rather a title or designation ad- In Urug village, Prabu Siliwangi had three children dressed to a king. Carita Prahiangan, for example, and the village was handed down to the third child. mentions in detail 40 the king and the length of his While the first child was told to be a village in South reign. e Forty Kings (both at the center of his Sukabumi, so that later gave birth to the indigenous reign in Galuh Pakwan and Pakwan Pajajaran), villages, such as Sirnaresmi, Ciptarasa, and Ciptage- there is no king named Prabu Siliwangi. Likewise, lar. Asep Dewantara does not explicitly identify in the manuscript of Sang Hyang Siksa Kandang Prabu Siliwangi with one of the kings of Sunda, but Karesian, the manuscript of Bujangga Manik, and implicitly the personification of Prabu Siliwangi Carita Purwaka Caruban Nagari, the term Prabu refers to Sri Baduga Maharaja because the story re-
75 Paramita: Historical Studies Journal, 31(1), 2021 lated to the customary village that is examined in wangi is not a mythical figure, but a myth-flavored the article occurred in the early days of the Islami- historical figure (Munandar, 2017; Romli, 2011). zation of Tatar Sunda. Apart from that, it can be e manuscripts give a detailed description of the asserted that Prabu Siliwangi is a figure whose exist- existence of Prabu Siliwangi when the interpreta- ence is believed that now the inheritance of some tion of the historical figure of the Sunda kingdom traditional village scattered in some parts of the period. Indeed, Prabu Siliwangi is a king of Sunda Sunda Tatar region. which is much seasoned by myth so it is displayed Runalan (2015) wrote an article titled "Situs as a historical figure-legendary because it is not the Cagar Budaya Sanghyang Maharaja Cipta Permana name of the king of Sunda. Because not the whole Prabudigaluh Salawe Dusun Tunggal Rahayu Desa king of Sunda using the title of Prabu Siliwangi, it is Cimaragas Kecamatan Cimaragas Kabupaten necessary to be identified in fact, who is the king of Ciamis " published by the Jurnal Artefak Sunda honored, so high that he pinned the term (Universitas Galuh). In his writing, Runalan con- Prabu Siliwangi? is article tries to explain the ex- firms that the site of Sanghyang Maharaja Cipta istence of Prabu Siliwangi historically, so that the Permana is a site of Prabu Galuh who was a de- figure can be identified among the 40 kings of Sun- scendant of King Siliwangi of his second wife, Inten da who once ruled the Sunda kingdom. By conduct- Kedaton. In his writings, Runalan does not identify ing a historical study, this article will discuss the the King Siliwangi with the name of Raja Sunda in character of King Siliwangi so that it can be identi- the paper Carita Parahiangan, although implicitly fied. Although contemporary texts and modern refers to Sri Baduga Maharaja, the king of Sunda writings do not provide information that Prabu who moved the central government of Kawali Siliwangi is the name of a king of Sunda, Prabu Sili- (Galuh Pakuan) to Pakwan Pajajaran. e Runalan wangi is not a mythical figure, but a myth-flavored explicitly refers that Prabu Siliwangi is the king of historical figure. e manuscripts give a detailed Sunda who gave a gi to Inten Kedaton A vassal description of the existence of Prabu Siliwangi work that was later named Galuh Pangauban. which when the interpretation of the historical fig- Wulandari and Wahyuni (2018) explained ure of the Sunda kingdom period. Indeed, Prabu that Prabu Siliwangi is the king of Sunda who is the Siliwangi is a King of Sunda which is much sea- source of passion for Sundanese people to do so by soned by myth so it is displayed as a historical fig- the government of Purwakarta Regency used as the ure-legendary because it is not the name of the King name of the Fountain Garden in Situ Buleud. In his of Sunda. Because not all Kings of Sunda use the article published by the Jurnal Komunikasi dan Me- title of Prabu Siliwangi, it is necessary to be identi- dia, the term Prabu Siliwangi is identified as Sri fied in fact, who is the king of Sunda honored high Baduga Maharaja. However, in its description, it is that he pinned the term Prabu Siliwangi? is arti- not a historical explanation that the identification cle tries to explain the existence of Prabu Siliwangi of Sri Baduga Maharaja is a personification of the historically, so that the figure can be identified name Prabu Siliwangi. When Prabu Siliwangi was among the 40 kings of Sunda who once ruled the the personification of Sri Baduga Maharaja, then Sunda kingdom. By conducting a historical study, the idea that himself as the fragrant king of Sunda this article will discuss the character of King Sili- (fragrant) has a match. is is because the king of wangi, so that it can be identified as King of Sunda Sunda enthroned in Pakwan Pajajaran succeeded in who was given special respect by called Prabu Sili- overcoming the flood threat aer building Sang wangi. Sunda King was given special respect called Hyang Talaga Rena Mahawijaya, an artificial Talaga Prabu Siliwangi. aimed at overcoming the disaster (flood) which has struck Pakwan Pajajaran. is was affirmed by Bu- METHOD dimansyah, Kunto Sofianto, and Reiza D. Dienapu- History is an empirical science. e consequence is tra (2018) in his article published by Patanjala that every historical statement must be based on a Jurnal Penelitian Sejarah dan Budaya, Volume 10 reliable source (fact). ere is no source of history, number 3 September 2018. In his writings, Budi- no source of no history. is is what distinguishes mansyah (et al.) does not specifically identify that history from fairy tales. Storytelling is a fictional Sri Baduga Maharaja was the king of Sunda who product of imagination. In the fairy tale, there is no was personalized as Prabu Siliwangi. claim that it is told according to the fact of the em- Although contemporary texts and modern pirical or not, actually an incident or not. e value writings do not provide information that Prabu of the source backing up historical statements relies Siliwangi is the name of a king of Sunda, Prabu Sili- heavily on many things. Whether the source is a
76 Paramita: Historical Studies Journal, 31(1), 2021 historical perpetrator or not, witnessing a direct the figures in the story Pantun and a king who historical event or not, whether the source is genu- reigned in Pakuan Pajajaran. Broadly, the four ine or derivative, the time distance between sources manuscripts that refer to (Prabu) Siliwangi are de- with historical events, all of which affect the quality scribed as follows. of the source. is is what determines the credibility and authenticity of the source. erefore, history e Manuscript of Sanghyang Siksa Kandang categorizes them as primary sources, secondary, Karesian tertiary, and so on. From other points of view, they Among the verses written in the text of Sanghyang are also known as fact categories (as a source of his- Siksakandang Karesian, there is the sentence torical backups), namely artifact, social fact, and “Hayang nyaho di pantun ma: Langgalarang, Ban- mental fact. Judging from its forms, the source con- yakcatra, Siliwangi, Haturwangi, prépantun tanya” sists of a source of objects, written sources, and oral yang artinya “If you want to know about Pantun, sources. e primary sources collected and used in such as Langgalarang, Banyakcatra, Siliwangi, this article are Fragment of Carita Parahyangan that Haturwangi; ask the verse interpreter” (Dana- have been filled by Undang A. Darsa and Edi S. sasmita, 1983; Danasasmita, 2006; Danasasmita et Ekadjati (2003) and Carita Parahyangan which has al., 1987). e manuscript of Sanghyang Kandang been filled by Atja (1968). Siksa Karesian was written in the year 1440 Saka or In addition to dealing with sources, history is 1518 CE. us, the manuscript was written during very concerned with interpretation or interpreta- the reign of Sri Baduga Maharaja, the ruler of the tion. Shaking the importance of interpretation, un- Sunda Kingdom (1482-1521) who ruled in Pakwan til it is said that the spirit of history is interpreta- Pajajaran (now the city of Bogor) (Iskandar, 2005; tion. Historical works (historiography) will not be Lubis et al., 2003). Although the manuscript does created without any interpretation. History without not display the identity of the author, its weight as a interpretation will only give birth to chronicles. source of history is very high because it was written Each age and every generation write its history. that in that time, Sunda Kingdom Pajajaran is still Every age and generation write history according to standing. From the excerpt above, the manuscript its way, according to intelligence, intellect, and nat- clearly mentions that Siliwangi is one of the verse ural thought. ey fit the soul, spirit, and bond of titles drawn from a figure, not a living in a mythical culture and its era (zeitgeist and Kultuurgebunden- realm. heit). us, of course, it will be very different in writing the history, and the product that produces between Sundanese people living in the 16th or 17th century with Sundanese people living in the 20th and 21st centuries. It is unfair to judge the work of five or six centuries ago with glasses and current parameters. erefore, the reader or re- searcher is required to act "re-enactment" or "recreate" when reading such a manuscript script. us, we will not simply judge the information ob- Figure 1. e manuscript of the Sanghyang Siksa Kandang tained from the Greek manuscript as fairy tales, Karesian (Kropak 630). (Source: Nurwansah, 2017; Documen- tation of National Library of Republic of Indonesia) myths, or mere literary works that are far from fac- tual values of truth. e Manuscript of Carita Parahiyangan Carita Parahyangan is a manuscript of Sunda Kuna PRABU SILIWANGI IN SUNDANESE MANU- which is expected to be written and completed in SCRIPT 1580 CE or about one year aer the Kingdom of e name Prabu Siliwangi can be traced to many Sunda collapsed (Atja, 1968). e manuscript tells Sunda Kuna manuscripts, among them the manu- the Kings who had ruled the kingdom of Galuh and scripts of Sanghyang Siksa Kandang Karesian the Sunda kingdom. In one part, the manuscript (Danasasmita et al., 1987), Carita Parahiyangan wrote “Manak deui preboe maharadja lawasnija (Atja, 1968), the manuscript of Bujangga Manik ratoe toedjoe tahoen kéna kabawa koe kalawisaja (Noordyun & Teeuw, 2009), and Carita Purwaka kabantjana koe seuweu dimanten ngaran tohaan. Caruban Nagari (Atja, 1986). According to the Moe(n)doet agoeng di pipanoembasna. Oerang réja th manuscripts, at least since the beginning of the 16 sa(ng)kan noe angkat ka Djawa, moemoe noe lakija century CE, the name Siliwangi is known as one of (n) di soenda. (Pan) prangrang di Madjapahit ajana
77 Paramita: Historical Studies Journal, 31(1), 2021 seuweu. Preboe Wangi ngarana, injana preboe e Manuscript of Carita Purwaka Caruban Na- niskalawastoe kantjana noe soeroep di Noesalarang gari ring giri wanakoesoema” (Atja, 1968). e Carita text of Puwaka Caruban Nagari was e information translates to "because the written by Prince Aryan Cirebon in 1720 (Atja, son, Prabu Maharaja who became king for seven 1986; Lubis et al., 2013). Prince Arya Cirebon was a years, hit the disaster, carried away by his son be- nobleman of Kasepuhan Royal Descent. He wrote cause the princess asked too much. Initially, they the manuscript which was sourced from the previ- went to Java, because the daughter did not want to ous manuscript Nagara Crete Earth. In the admin- have a Sundanese husband. en finally fought in istration of the colonial government, Prince Aria Majapahit. ere is another son of Prabu Wangi, Cirebon was appointed regent of Wedana on 9 Feb- namely Prabu Niskalawastu Kancana, which was ruary 1706. In the colonial source, the post of lost in Nusalarang Mountain Wanakusuma ". From Prince Aria Cirebon is referred to as "Opsigter en that information, it is clear that Prebu Wangi was a Regent over alle de Prianganse landen en im- king of Sunda recorded in the historical events so worders" (Atja, 1986, p. 17). that he is not a mythical figure. In the manuscript, there is a sentence “Hana ta sira natha gung ng siniwi Pakwan Pajajaran Sang Prabu Siliwangi ngaranira, anak Sang Prabu Ang- galarang, ring Galuh wangsa nira, ikang rumuhun paradyéng Surawisésa kadatwan ng parahyangan kapernah wétan mandala nira. … Datan lawas pan- taraning inabhisekan ta Sang Prabu Siliwangi dumadyakna Naradhipa hing Pakwan Pajajaran déning uwa nira, irika ta sira lawan winastwan Figure 2. e manuscript of Carita Parahyangan. (Source: Sang Prabu Dewatawisésa paradyéng Pakwan ka- Miahul Falah’s documentation from collections National datwan yatika Sang Bima wastana”. at is, "there Library of the Republic of Indonesia) is a great king who ruled in Pakuan Pajajaran, the
Prabu Siliwangi name, the son of Prabu Ang- e Manuscript of Bujangga Manik galarang, in his family (dynasty); Who used to settle e manuscript of Bujangga Manik is a manuscript in Keraton Surawisesa in Priangan which is located of Sunda Kuna written around 15th century AD in the east... Not long aer that, the Prabu Siliwangi and is considered as an encyclopedia of Sunda be- was appointed by his uncle to be kings in Pakwan cause it informs many of the geographical regions Pajajaran. en given the official name of the Prabu of Sunda Tatar (Noordyun dan Teeuw, 2009). In Dewatawisesa, lived in the palace Pakwan named one of the temple, it was written “Samapun ngar- the Bima)" (Atja, 1986). It is an evident in the man- anna Ameng Layaran. Latara teuing na kasep. uscript that Prabu Siliwangi was a historical figure Kasep manan Banyak Catra, leuwinh manan Silih because he was a noble king whose ancestors had a Wangi, liwat ti tuang ponakan” this means "Sorry, throne in Keraton Surawisesa (Kawali, Ciamis). daughter, the name of the man Ameng Layaran, a Judging by the year figures of its creation, the very handsome man, more handsome than many manuscripts exist in a contemporary event, or, at Catra, more handsome than Silih Wangi, even the very least, there is also a time distance not far more, handsome than a nephew of the princess from the event. Likewise, when the screenwriter is (Muhsin Z., 2011). us, it is obvious that Silih seen. Although many manuscripts are anonymous, Wangi is not a mythical figure, but a real historical it is most likely that the author was a person living figure of its existence. around the palace. us, the historical weight of the manuscript sources cannot be ignored. Of course, criticisms of those resources must be necessary first. e corroboration technique should be done. Besides written sources in the form of manu- scripts, the existence of the character of Prabu Sili- Figure 3. e manuscript of Bujangga Manik (Source: Lubis et wangi can also be held on social facts and mental al., 2013) facts. In Sundanese society in many areas, the name of Pabu Siliwangi is thus popular. e name Prabu Siliwangi became the collective memory of Sun- danese society. e popularity and Massivitas of the
78 Paramita: Historical Studies Journal, 31(1), 2021 name of Prabu Siliwangi should not be ignored as Aji di Pakwan Pajajaran Sri Sang Ratu Dewata” the value and weight of its historicity. History be- yang artinya" which means "this warning sign, Pra- longs to the community, not the historian or liter- bu Ratu, he was appointed as Prabu Guru De- ary. wataprana, appointed by the name of Sri Baduga If anyone argues that Prabu Siliwangi is a Maharaja Ratu Aji in Pakwan Pajajaran Sri Sang mythical figure because it is only listed in the Ratu Dewata ". sources of a manuscript or traditional historiog- e official name of the king in Sundanese is raphy, be aware that the myth should not be ig- called Wawangi. His literal meaning is Wewangi nored as a source of history because myth is a men- (seuseungit). It is so-called because the fragrance tal fact. Myths can also be categorized as and the King's fame appear in its official name. e "intellectual" history so that within certain bounda- description of Babad Siliwangi mentioning the ries, biased, myths can be a source of history. name of Siliwangi means Asilih Wewangi e absence of the name of Prabu Siliwangi (renaming) matches the information on the Batutu- in inscriptions should not be an argument to con- lis inscription. Based on the reason for renaming or vert this name as a historical figure. Not all histori- changing the title, Sri Baduga Maharaja became cal figures of his name should be carved in inscrip- popular by the nickname Siliwangi (Danasasmita, tions. Among the famous kings of East Java, his 2003, p. 67; Permana, 2011). name is not enshrined in inscriptions, e.g. the names Ken Angrok, Raden Wijaya, and Hayam IDENTIFICATION OF PRABU SILIWANGI Wuruk; their names are only in manuscript. e e obvious of this question is the Siliwangi King is fact did not make the character of their existence as not a true name, but a name alias/nickname/title. a historical figure, then revealed to be a mythical An interesting point when talking of Prabu Sili- figure or literary figure. wangi is a matter of this figure is identical to which Hence, a question was arisen, the name of King? On this matter, at least two opinions appear. Prabu Siliwangi is identical to whose name? is First, the character of Prabu Siliwangi was many. question appears aer remembering the list of the e law of Darsa (2011, p. 32) argues that of the 32 names of the kings of Sunda which are not found. kings of the Sunda Kingdom there are four who got e next question is whether Prabu Siliwangi is the the title of Prabu Siliwangi. ey were the king who largest king of the Sunda kingdom enthroned in when he ruled the kingdom of Sunda was charac- Pakwan Pajajaran? is question arises in the re- terized by a geopolitical shake that occurred in the membrance of how popular this name is, even al- 15th and 16th centuries when Majapahit collapsed most drowning the existence of other kings ' names. when Western influences entered, and when agrari- It is assumed that it is unlikely that this name ap- an society began to become acquainted with the pears, even popular when the name is "euweuh in trade economy. Unfortunately, Darsa (2011) does kieuna", or "henteu aya buktina sacara historis " (no not mention the four kings who are his names. Elis evidence of it historically)! Suryani (2011, p. 30) mentions the four kings who had the Siliwangi title was Prabu Linggabuana THE MEANING OF SILIWANGI (Prebu Maharaja), Prabu Sanghyang Niskala Wastu Siliwangi is derived from the word Asilih wewangi Kancana, Prabu Sri Baduga Maharaja, and Prabu which means to change the name or change the Surawisesa. ere is also an opinion that the char- ngaran. In the Sundanese language, the name acter of Prabu Siliwangi was seven, even up to (ngaran) is oen referred to as well. e term in- twelve people. ere seems to be a presumption sight is only used for a figure, famous, and has a that Siliwangi was the official title of the king so that fragrant name. Historically Prabu Jayadewata was every king Galuh and Sunda was called Siliwangi renamed (Asilih Wewangi, Silihwangi, Siliwangi). (Danasasmita, 2003, p. 142). is name change occurs when the second time is e second opinion mentions that Prabu Sili- the inauguration. He was originally named Prebu wangi was the only one that is identical to Prabu Guru Dewataprana, when appointed so King of Jayadewata. In this opinion, Rohaedi (in Poespone- Sunda kingdom Pakuan Pajajaran changed into Sri goro & Notosusanto, 1993, p. 394) gives the re- Baduga Maharaja Ratu Aji in Pakwan Pajajaran Sri sponse that it identifies Prabu Siliwangi with the Sang Ratu Dewata. On the slate, inscription is men- character Prabu Jayadewata (Sri Baduga Maharaja, tioned: "Ini sasakala. Prebu Ratu purane pun di- 1482 – 1521) as mentioned in the Parahiyangan wastu diya wi ngaran Prebu Guru Dewataprana Carita is considered too bold. Why? e king who diwastu diya di ngaran Sri Baduga Maharaja Ratu is still ruling or just a few years died has been
79 Paramita: Historical Studies Journal, 31(1), 2021
Figure 4. Genealogy of the Sunda kings from post-Pasunda Bubat until the collapse (Source: Prepared from e Man- uscript of Carita of Parahyangan) named as a Patun story (in 1518 or earlier) is re- dom who ruled in Pakwan Pajajaran from the year garded as "Pamali". e above response was criti- 1482-1521 (Lubis, 1991). cized by Danasamita (2003), that raising the surviv- Sri Baduga Maharaja is the king of Sunda ing figure in a story (Pantun or Kakawen, for exam- who unites the two royal territories in the Tatar ple) was commonplace. ere are several causes for Sunda, namely the Kingdom of Galuh and Sunda this. Empu Kanwa raises the acting King Erlangga kingdom. e two kingdoms emerged aer Prabu in Kakawen Arjuna Wiwaha; Empu Darmaja raises Sanghyang Niskala Wastu Kancana, at the end of the marriage of King Kameswara in Kakawen Smar- his reign, divided the two territories of Sunda king- dahana, Empu Sedah, and Empu Panukuh, raising dom into the Galuh Kingdom and the Sunda King- the role of Raja Jayabaya in Kakawen Ganesha. e dom. e territory of the Galuh Kingdom located in story plays the character of contemporary life. the east of the Citarum was handed over to his first e results of the study and the comparison child named Tohaan in Galuh/Dewa Niskala/ of many sources by practicing the technique of col- Ningrat Kancana/Jayaningrat. Meanwhile, the area laboration (Purwaka Caruban, Pamarican manu- located on the west side of the Citarum River was script, Waruga Jagat, Babad Pajajaran, Carita Para- handed over to his second child, Sanghyang Hali- hiyangan, and Babad Siliwangi) conducted by Saleh wungan, also known as Prabu Susuktunggal. e Danasasmita (2003, pp. 142-143) seem to be a first son of Prabu Dewa Niskala named Jayadewata stronger opinion and on the strong source, Prabu later married the daughter of Prabu Susuktunggal Siliwangi was only one and identical with the king and soon the throne of Pakwan Pajajaran was hand- character named Prabu Jayadewata or Sri Baduga ed over to his son-in-law and nephew. When Prabu Maharaja who ruled as the king of the Sunda king- Dewa Niskala had to abdicate, his successor was
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Jayadewata until the two kingdoms were reunited the hope of society in the Sundanese Tatar over a under Jayadewata and later known as Sri Baduga leader who will bring goodness, welfare, justice, and Maharaja. His position did not change, remained in pride as social groups, institutions, and nations Pakwan Pajajaran. His position as king of Sunda based on the use of the past. Prabu Siliwangi will equals his top position, Prabu Linggabuana and his continue to be a part of the past visuals of the Sun- grandfather, Prabu Niskala Wastu Kancana. Different is danese people as long as the community still has only the position of Keratonnya: his grandfather and his hope and a future intended. Learning from the vis- grandparent domiciled at Keraton Surawisesa (Galuh), ual form of Prabu Siliwangi in Sundanese historiog- while he (Sri Baduga Maharaja) is domiciled in Pakwan raphy, the past visuals in the paradigm of decon- Pajajaran (the Palace of Bima Punta Narayana Madura structive consciousness put a steady history of the Suradipati) (Budimansyah, 2019). past but history is presented for a short period and During his reign, Sri Baduga Maharaja man- a long future. aged to overcome the threat of natural disasters in In the paradigms of post-colonialist freeing the form of flooding aer constructing an artificial themselves from the trap of Orientalism and Colo- lake known as Sang Hyang Talaga Rena Mahawija- nial-centrism, the local historiography tradition as ya (Budimansyah; Sofianto; Dienaputra, 2018). exemplified by the visual manifestation of Prabu With artificial Talaga, agricultural activities did not Siliwangi always contains elements of optimism. suffer a failure to bring prosperity to the entire e historical scholarly tradition hiding behind the kingdom. In addition to bringing prosperity to his critical historical tradition is not critical enough to kingdom, Sri Baduga Maharaja was faced with the find the existing pearls in the local historiography precarious issue of the Islamization of the Tatar tradition, as presented by the visual manifestation Sunda region pioneered by his son, Prabu Kian of Prabu Siliwangi in Sundanese historiography. Santang. e Islamization threatened the integrity e critical historical label used does not mean uni- of its territory as evidenced by the fall of the Sunda versally critical, but it is subconsciously the length coastal area to the hands of Cirebon and Banten. To of the hegemony of Orientalism that is rooted in overcome the threat of Islamization, Sri Baduga both the imperialistic and the colonialist perspec- Maharaja tried to establish a political coalition with tives that are forced and discriminatory to enact the the Portuguese based in Malacca. e coalition was inheritance of self-thought. e thought traditions realized by the signing of a political agreement be- behind the historiography of our traditions are not tween the Sunda and Portuguese kingdoms on 21 the basic imaginary, but rather the meditations that August 1522, when the throne of Sunda kingdom can be transformed as intellectual and cultural forc- had been moved to the son of Maharaja Sri Baduga es that can be used to face a future that is never cer- named Queen Samiam who became known as Pra- tain like the certainty that has occurred in the past if bu Surawisesa (Djajadiningrat, 1913, pp. 73-74; van we give new meaning to it. His conclusion is the der Chijs, 1880, p. 49; Hageman, 1866, pp. 209- existence of Prabu Siliwangi is historical, not a 211). Although political agreements with the Portu- myth, not a fairy tale. Its existence is supported by guese were signed, Prabu Surawisesa and the four historical facts. e king of Pajajaran nicknamed successor kings (see the Genealogy of the King of Prabu Siliwangi only one. Prabu Siliwangi is identi- Sunda) were unable to drive Islamization until his cal to Sri Baduga Maharaja. fall in 1579 CE (Djajadiningrat, 1913; Lubis et al.,
2003; Lubis et al., 2013). REFERENCES
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