The Zoo

At the zoo, there were so many kind of animal. One of them is Lion. I will tell you a story about lion. One day at a zoo, there were two lions. The one is the old one, and the other is the young one. At that time, the young lions felt hungry.

"Lions ought not to behave like that!" the young lion said to himself, so he roared at all the visitors and tried to break the bars of the den.

At three o'clock a man brought a big piece of meat and put it in the old lion's den. Then, he put a bag of nuts and two bananas in the young lion's den.

The young lion was very surprised. "I don't understand this." he said to the old lion. "I behave like a real lion, while you lie there and do nothing to look what happens!"

At least, the young lion know that that man is more stupid that a lion. The man has a thinking that the young lion is same with a human baby. It need to eat the smooth food first. So he put the banana and the nuts into the young lion's den. "Why that man doesn't give me milk with huki bottle too?", said the young lion

Legacy

Legacy

In sum, Majapahit was the largest empire ever to form in Southeast Asia. Although its political power beyond the core area in east Java was diffuse, constituting mainly ceremonial recognition of suzerainty, Majapahit society developed a high degree of sophistication in both commercial and artistic activities. Its capital was inhabited by a cosmopolitan population among whom literature and art flourished.
Numbers of local legends and folklores in the region had mentioned about the Majapahit kingdom. Most of them mentioned about the incoming Javanese forces to their land, which was probably a local testament of the empire's expansive nature that once dominating the archipelago. The legend of Minangkabau mentioned an invading foreign prince — associated with Javanese Majapahit kingdom — that being defeated on buffalo fight. Others than Javanese sources, some regional legends mentioning Majapahit kingdom or its general Gajah Mada, also can be found; from Aceh, Minangkabau, Palembang, Malay Peninsula, Sunda, Brunei, Bali to Sumbawa.
Several Javanese legends were originated or become popular during Majapahit period. The Panji cycles, the tale of Sri Tanjung, and the epic of Damarwulan, are popular tales in Javanese and Balinese literatures. The tales of Panji was dated from older period during Kediri kingdom, while the tale of Sri Tanjung and the epic of Damarwulan took place during Majapahit period. These tales has remain a popular theme in Javanese culture of later period during Mataram Sultanate, and often become the source of inspiration for wayang shadow puppet performance, ketoprak and topeng dance drama.
Majapahit had a momentous and lasting influence on Indonesian architecture. The descriptions of the architecture of the capital's pavilions (pendopo) in the Nagarakertagama invoke the Javanese Kraton also the Balinese temples and palace compounds of today. The Majapahit architectural style that often employs terracotta and red brick had heavily influenced the architecture of Java and Bali in the later period. The Majapahit style candi bentar split gate, the kori or paduraksa towering red brick gate, and also pendopo pavilion has become ubiquitous in Javanese and Balinese architectural features, as evidence in Menara Kudus Mosque, Keraton Kasepuhan and Sunyaragi park in Cirebon, Mataram Sultanate royal cemetery in Kota Gede, Yogyakarta, and various palaces and temples in Bali.

The vivid, rich and festive Balinese culture is considered as one of Majapahit legacy. The Javanese Hindu civilization since the era of Airlangga to the era of Majapahit kings has profoundly influenced and shaped the Balinese culture and history. The ancient links and Majapahit legacy is observable in many ways; architecture, literature, religious rituals, dance-drama and artforms. The aesthetics and style of bas-reliefs in Majapahit East Javanese temples were preserved and copied in Balinese temples. It is also due to the fact that after the fall of the empire, many Majapahit nobles, artisans and priests has took refuge either in the interior mountainous region of East Java or across the narrow strait to Bali. Large numbers of Majapahit manuscripts, such as Nagarakretagama, Sutasoma, Pararaton and Tantu Pagelaran, were being well-kept in royal libraries of Bali and Lombok, and provides the glimpse and valuable historical records on Majapahit. The Majapahit Hindu-Javanese culture has shaped the culture of Bali, that led to popular expression; "without Java there is no Bali". Yet in return, Bali is credited as the last stronghold to safeguard and preserved the ancient Hindu Javanese civilization.
In weaponry, the Majapahit expansion is believed to be responsible for the widespread use of the keris dagger in Southeast Asia; from Java, Bali, Sumatra, Malaysia, Brunei, Southern Thailand, to the Philippines. Although it has been suggested that the keris, and native daggers similar to it, predate Majapahit, nevertheless the empire expansion contributed to its popularity and diffussion in the region.
For Indonesians in later centuries, Majapahit became a symbol of past greatness. The Islamic sultanates of Demak, Pajang, and Mataram sought to establish their legitimacy in relation to the Majapahit. The Demak claimed a line of succession through Kertabumi, as its founder, Raden Patah, in court chronicles was said to be the son of Kertabumi with Putri Cina, a Chinese princess, who had been sent away before her son was born. Sultan Agung's conquest of Wirasaba (present day Mojoagung) in 1615 — during that time just a small town without significant strategic and economic value — led by the sultan himself, may probably have had such symbolic importance as it was the location of the former Majapahit capital. Central Javanese palaces have traditions and genealogy that attempt to prove links back to the Majapahit royal lines — usually in the form of a grave as a vital link in Java — where legitimacy is enhanced by such a connection. Bali in particular was heavily influenced by Majapahit and the Balinese consider themselves to be the true heirs of the kingdom

The high reliefs of Gajah Mada and Majapahit history depicted in Monas, has become the source of Indonesian national pride of past greatness.

Modern Indonesian nationalists, including those of the early 20th century Indonesian National Revival, have invoked the Majapahit Empire. The memory of its greatness remains in Indonesia, and is sometimes seen as a precedent for the current political boundaries of the Republic. Many of modern Indonesian national symbols derived from Majapahit Hindu-Buddhist elements. The Indonesian national flag "Sang Merah Putih" ("Red and White") or sometimes called "Dwiwarna" ("The bicolor"), derived from the Majapahit royal color. The Indonesian Navy flag of red and white stripes also has a Majapahit origin. The Indonesian national motto, "Bhinneka Tunggal Ika", is a quotation from an Old Javanese poem "Kakawin Sutasoma", written by a Majapahit poet, Mpu Tantular.


The Indonesian coat of arms, Garuda Pancasila, also derives from Javanese Hindu elements. The statue and relief of Garuda have been found in many temples in Java such as Prambanan from the ancient Mataram era, and the Panataran as well as the Sukuh temple dated from the Majapahit era. The notable statue of Garuda is the statue of the king Airlangga depicted as Vishnu riding Garuda.
In its propaganda from the 1920s, the Communist Party of Indonesia presented its vision of a classless society as a reincarnation of a romanticized Majapahit.It was invoked by Sukarno for nation building and by the New Order as an expression of state expansion and consolidation. Like Majapahit, the modern state of Indonesia covers vast territory and is politically centred on Java.
Palapa, the series of communication satellites owned by Telkom, an Indonesian telecommunication company, has been named after Sumpah Palapa, the famous oath taken by Gajah Mada. Gajah Mada swore that he would not taste any spice as long as he had not succeeded in unifying Nusantara (Indonesian archipelago). This ancient oath of unification signifies the Palapa satellite as the modern means to unify the Indonesian archipelago by way of telecommunication. The name was chosen by president Suharto, and the program was started in February 1975.
During the last half year of 2008, the Indonesian government sponsored a massive exploration on the site that is believed to be the place where the palace of Majapahit once stood. Jero Wacik, the Indonesian Minister of Culture and Tourism stated that the Majapahit Park would be built on the site and completed as early as 2009, in order to prevent further damage caused by home-made brick industries that develop on the surrounding area. Nevertheless, the project leaves a huge attention to some historians, since constructing the park's foundation in Segaran site located in south side of Trowulan Museum will inevitably damage the site itself. Ancient bricks which are historically valuable were found scattered on the site. The government then argued that the method they were applying were less destructive since digging method were used instead of drilling.

Administration of Majapahit

During the reign of Hayam Wuruk, Majapahit employed a well-organized bureaucratic structure for administrative purposes. The hierarchy and structure relatively remain intact and unchanged throughout Majapahit history. The king is the paramount ruler, as the chakravartin he is considered as the universal ruler and believed to be the living god on earth. The king holds the highest political authority and legitimacy.


Bureaucracy officials

During his daily administration, the king is assisted by bureaucratic state officials that also included the close relatives of the kings that hold certain esteemed titles. The royal order or edict usually transmitted from the king to the high officials well to their subordinates. The officials in Majapahit courts are:
Rakryan Mahamantri Katrini, usually reserved for the king's heir
Rakryan Mantri ri Pakira-kiran, the board of ministers that conduct the daily administration
Dharmmadhyaksa, the officials of laws, state laws as well as religious laws
Dharmma-upapatti, the officials concerning religious affairs

Within the ministers of Rakryan Mantri ri Pakira-kiran there is the most important and the highest minister titled Rakryan Mapatih or Patih Hamangkubhumi. This position is analogous to prime minister, and together with king, they determine the important state policies, including war or peace. Among the Dharmmadhyaksa officials there is Dharmmadhyaksa ring Kasewan (State's highest Hindu Shivaist priest) and Dharmmadhyaksa ring Kasogatan (State's highest Buddhist priest), both are the religious laws authorities of each dharmic faiths. There is also the board of advisors consist of the elders within royal family called Bhattara Saptaprabhu.


Territorial division

The elegant 16.5 metres tall Bajang Ratu gate, at Trowulan, echoed the grandeur of Majapahit.

Majapahit recognize the hierarchy classifications of lands within its realm:
Bhumi: the kingdom, ruled by the king
Nagara: the province, ruled by the rajya (governor), or natha (lord), or bhre (prince or duke)
Watek: the regency, administered by wiyasa,
Kuwu: the district, administered by lurah,
Wanua: the village, administered by thani,
Kabuyutan: the hamlet or sanctuary place.

During its formation, Majapahit traditional realm only consists of lesser vassal kingdoms (provinces) in eastern and central Java. This region is ruled by provincial kings called Paduka Bhattara with the title Bhre. This title is the highest position below the monarch and similar to duke or duchess. Usually this position reserved for the close relatives of the king. Their duty is to administer their own provinces, collect taxes, send annual tributes to the capital, and manage the defenses of their borders.

During the reign of Hayam Wuruk (1350 to 1389) there were 12 provinces of Majapahit, administered by king's close relatives:Provinces Titles Rulers Relation to the King
Kahuripan (or Janggala, today Surabaya) Bhre Kahuripan Tribhuwanatunggadewi queen mother
Daha (former capital of Kediri) Bhre Daha Rajadewi Maharajasa aunt and also mother in-law
Tumapel (former capital of Singhasari) Bhre Tumapel Kertawardhana father
Wengker (today Ponorogo) Bhre Wengker Wijayarajasa uncle and also father in-law
Matahun (today Bojonegoro) Bhre Matahun Rajasawardhana husband of the duchess of Lasem, king's cousin
Wirabhumi (Blambangan) Bhre Wirabhumi Bhre Wirabhumi1 son
Paguhan Bhre Paguhan Singhawardhana brother in-law
Kabalan Bhre Kabalan Kusumawardhani2 daughter
Pawanuan Bhre Pawanuan Surawardhani niece
Lasem (a coastal town in Central Java) Bhre Lasem Rajasaduhita Indudewi cousin
Pajang (today Surakarta) Bhre Pajang Rajasaduhita Iswari sister
Mataram (today Yogyakarta) Bhre Mataram Wikramawardhana2 nephew

Economic

Economic

                                  Taxes and fines were paid in cash. Javanese economy had been partly monetised since the late 8th century, using gold and silver coins. In about the year 1300, in the reign of Majapahit's first king, an important change took place: the indigenous coinage was completely replaced by imported Chinese copper cash. About 10,388 ancient Chinese coins weighing about 40 kg were even unearthed from the backyard of a local commoner in Sidoarjo in November 2008. Indonesian Ancient Relics Conservation Bureau (BP3) of East Java verified that those coins dated as early as Majapahit era. The reason for using foreign currency is not given in any source, but most scholars assume it was due to the increasing complexity of Javanese economy and a desire for a currency system that used much smaller denominations suitable for use in everyday market transactions. This was a role for which gold and silver are not well suited.


                                    Some idea of scale of the internal economy can be gathered from scattered data in inscriptions. The Canggu inscriptions dated 1358 mentions 78 ferry crossings in the country (mandala Java) Majapahit inscriptions mention a large number of occupational specialities, ranging from gold and silver smiths to drink vendors and butchers. Although many of these occupations had existed in earlier times, the proportion of the population earning an income from non-agrarian pursuits seems to have become even greater during the Majapahit era.

                                    The great prosperity of Majapahit was probably due to two factors. Firstly, the northeast lowlands of Java were suitable for rice cultivation, and during Majapahit's prime numerous irrigation projects were undertaken, some with government assistance. Secondly, Majapahit's ports on the north coast were probably significant stations along the route to obtain the spices of Maluku, and as the spices passed through Java they would have provided an important source of income for Majapahit.


                                    The Nagarakertagama states that the fame ruler of Wilwatikta (a synonym for Majapahit) attracted foreign merchants from far and wide, including Indians, Khmers, Siamese, and Chinese among others. A special tax was levied against some foreigners, possibly those who had taken up semi-permanent residence in Java and conducted some type of enterprise other than foreign trade.

Majapahit Terracotta Piggy Bank, 14–15 century AD Trowulan, East Java. (Collection of National Museum of Indonesia, Jakarta)